the Dispensations of the knowledge of God and his Truth in respect of certain added Appendages to his words in Ordinances and Miracles in sundry Ages in ten sections p. 220 Sect. 1. That God did diversly 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 Ibid. Sect. 2. That Christ was and is the Foundation of all Ordinances appointed to Fallen Man for his worship of God and that Christ and the grace in him are the things mainly Witnessed to by and in them p. 2â—6 Sect. 3. Of the Ordinances appointed before Moses and first of Sacrifice and therein also of God's clothing man and of two several times before the Law in which the Gospel was revealed to all men p. 230 Sect. 4. Of Circumcision given to Abraham and his seed p. 239 Sect. 5. Of the Passover and how that Typedout Christ p. 247 Sect. 6. Of the Sabbaths Festivals Purifications and other Ordinances of the Tabernacle and Temple p. 256 Sect. 7. Of Baptism p. 270 Sect. 8. Of the Lords Supper p. 277 Sect. 9. Of the too general mistake of the mind of God in his Ordinances and the abuse of them in all ages 281 Sect. 10. Of Miracles confirming the Truth of God p. 291 Chap. VIII Of God's Operations and first of those that are in Mercy and directly his in seven sections p. 296 Sect. 1. That the operations of God are many of them very secret and not to be known or discerned by us but by his Word concerning them and therefore to be soberly treated of Ibid. Sect. 2. Of Gods merciful preventing Operations p. 300 Sect. 3. That God afforded them to the Gentiles also with the lesser means p. 304 Sect. 4. The same were afforded also to the Jews and those that have the greater means of Grace p. 309 Sect. 5. Of the concomitant or accompanying operations p. 314 Sect. 6. Of God's consequent or subsequent operations p. 317 Sect. 7. The said gracious operations otherwise distinguished into convincing converting renewing c. p. 320 Chap. IX Of the Operations in Wrath and Judgment Attributed to God as Hardning Binding Deceiving men c. Sect. 1. That the Scriptures attribute these kinds of operations to God yet we are to conceive of him in them and not to think him the Author of mens Sinnings Ibid. Sect. 2. That those operations as ascribed to God are Judiciary acts consequent both to God's preventing grace and mens abuse of it p. 338 Sect. 3. What that saying of the Apostle That God handens whom he will imports and how it is to be understood by us p. 343 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 a remedy p. 357 Sect. 5. How or in what sense the foresaid operations are attributed to God and how he worketh in or unto them Mr. Mollers Judgment therein p. 362 Chap. X. Of the manner of God's working in men by his Grace preventing accompanying and following them in Four sections p. 371 Sect. 1. That God's gracious operations are according to the counsel of his own will and in some sense different and unlike Ibid. Sect. 2. That in this diversity of operation he observeth in some sense an Vniformity and a likeness with men generally p. 374 Sect. 3. That God's operations in men are neither properly Physical nor properly simply Moral but Supernatural having something like either in them 380 Sect. 4. That God so works in men that they also are rightly said to work sometimes the same things though with some formal difference between what is his and what their working p. 387 Chap. XI Some Scriptures considered whence some gather either that God works all things good and bad in men or so works all that 's good as to necessitate mens Willing and Working irresistibly and so as to confound mens Workings with God's therein in seven sections p. 393 Sect. 1. Phil. 2.12 13. Considered and that God's working in men the to will and to do doth not necessitate the working out exhorted to Ibid. Sect. 2. How God works by Exhortations and whether the working in men to will and to do is by and through the Exhortation to work out their Salvation p. 400 Sect. 3. The foresaid Scripture Phil. 2.12 13. briefly opened p. 406 Sect. 4. Isa 43.14 considered and what some collect therefrom p. 414 Sect. 5. Psal 110 3. considered and what some conclude from it p. 417 Sect. 6. 1 Cor. 4.7 considered and some mens Collections from it p. 420 Sect. 7. 1 Cor. 12.6 considered and what some argue from that in which also is touched Whether Sin be onely a privation p. 426 Chap. XII Concludes this Treatise by way of Conclusions Positions and Heads of Uses briefly laid down in Four Sections p. 432 Sect. 1. Some brief Conclusions drawn from the Premises in this distinction here opened p. Ibid Sect. 2. Twelve Positions concerning God's Grace and Mans Will in the Work of Conversion p. 441 Sect. 3. Some brief hints of Vses of the foregoing Treatise and first of the first member of the Distinction p. 449 Sect. 4. Brief hints of usefulness of the other Branch or Member about God's Purposes Dispensations and Operations and the Diversity in them p. 459 Laus Deo Pax gratia mihi a Deo a Domino nostro Jesu Christo Amen A Distinction between or a Distinct consideration of the Object of Divine Faith or Truth to be Preached unto Men and Believed by Men. The Dispensations and Divine purposes for dispensing the knowledge and benefits of the said Truth to Men and the operations of God with it in Men to whom it is dispensed CHAP. I. The Distinction propounded and something of the first member of it Considered SECT 1. The usefulness and needfulness of rightly distinguishing things that differ and particularly of the Distinction here propounded RIghtly to Distinguish between things that differ Qui bene distinguit bene docet is one property of a skilful Teacher commended by the Apostle to Timothy when he wills him rightly to divide the word of Truth 2 Tim. 2.15 A Point needful to be duly practised for as some by distinguishing too curiously things that differ not run themselves into many Errors and needless fruitless Disputes as the Papists by their distinction of Douleia and Latreia Service and Worship giving this to God and the other to his and their own Creatures And the Dominicans between their next and remote power So by not distinguishing things that do indeed differ and that too according to the difference between them others do run into many no less mistakes and great confusions as they that distinguish not between Christs coming in the weakness of the Flesh or his Spiritual manifestations of himself to mens hearts and consciences and his coming again Personally in the
swear against us Psal 95.7.8 9 10 11. that we shall not enter into his Rest Or to say as Ezek. 24.13 Because I have purged thee and thou wast not purged therefore thou shalt be purged no more till I cause my fury to rest upon thee needful it is that we be instructed or receive his instructions that his Soul leave us not Jer. 6.8 Joh. 15.5 for then wo to us For without him we can do nothing CHAP. XI Some Scriptures considered whence some gather either that God works all things good and bad in Men or so works all that 's good as to Necessitate mens well-working irresistibly or so as to confound mens workings with Gods in them SECT 1. Philip. 2.12 13. Considered and that Gods working in Men the to will and to do doth not necessitate the working out exhorted to VErily what we have said of Gods Operations might be of use to take the Apostles counsel Philip. 2.12 13. To work out our own Salvation with fear and trembling seeing it is God that is the worker in us of the to will and to do of good pleasure The meaning of the Apostle in which also may be understood both how God works in us to will and to do and how it behoves us therefore to work out our own Salvation with fear and trembling by what is already written Yet because some do make use of this Scripture that God so works the to will and the to do as to inforce and necessitate the whole working out of their Salvation in Gods working in them God working all in them that he requires of them so as there is nothing required of them distinct from his Operations in them contrary to what was noted above I shall therefore take it into particular consideration And say 1. That conceit cannot stand with the Apostles scope in writing nor the things implyed therein nor with other Scripture expressions For 1. If God so work the to will and the to do or to be Operative as necessarily to include the whole working out exhorted to then was there no need for Paul to take any care about it either that they might be blameless or harmless or that they might shine as lights holding forth the word of life or least he should run in vain or labour in vain concerning them which seems to be this scope in thus writing to them and exhorting them to lead and help them forward to such blamelesness and that he might have fruit in his labours for them for none of those things he exhorts to or mentions as the end of that his exhortation could possibly be wanting in them if God so wrought in them the to will and the to do as necessarily to effect theâ— nor could the thing he would not have happen come to pass except God should cease working in them and in that case all his care and writing could do them no good nor contribute any the least furtherance to them nor could they possibly provoke God to leave them and withdraw from them his working in them forasmuch as during the time of his working in them the to will and the to do they must according to that conception of it both will and do and work out their Salvation and so there could be nothing to displease him except the very inhaerency of corruption in them and its proper lustings against him and his grace which yet while God so works could not hinder God's so working and so by consequence not their working out he working that also effectually and necessarily in his working in them And therefore why should it or how can it be conceived it should move him to cease his working in them Seeing also that he imputes it not to men that Sin is in them and wars against them or what they do by meer force of that so as it is not they but Sin that dwels in them as is implyed Rom. 7.16 17 20. and 8.1 2. Nay then the Apostles Exhortation to them had been needless seeing they could not do otherwise though he had not exhorted them it being supposed That God did work in them the to will and the to do what his grace believed moved them to before this Epistle came to them much less should he have exhorted them To have wrought out their Salvation with fear and trembling and that upon that account that God works in them to will and do if his so working in them contain in it and necessarily include their working out their own Salvation For 2. In so exhorting them there is implyed by him both that there was something for them to do which they had liberty and power given them to do and which was needful for them to do and also that there was some possibility either by not doing it or by not doing it so as they ought they might provoke God to displeasure against them and so to withdraw his workings in them Why else should they work out their Salvation with fear and trembling But if God's working in them to will and do do include and contain within his proper operation their very working out to then is there nothing for them to be exhorted to the ground of the Exhortation containing in it the matter exhorted to much less could there be any room for fear or trembling least they should grieve him the possibility of that being taken away by the manner of God's working in them according to that conception he should according to that have rather said Ye must work it out and cannot but work with much assurance and rejoycing yea without all fear of any possibility of offending 3. Nor is it consistent with other Scripture sayings which mention the manner of his operations or imply it as that Rom. 6.12 Let not sin reign in your mortal bodies that ye should fulfil the lusts thereof neither yeild your selves instruments of unrighteousness to sin but yeild your selves unto God for sin shall not have dominion over you c. Where the Apostle plainly implys That God by his Grace so takes away the Dominion of Sin where his grace is not put away that sin cannot command and inforce obedience from men but yet neither doth it so necessitate obedience to it self and the resistance of Sin but that it s yet in mens power notwithstanding grace and so Gods working in them to will and to do to yeild their members to Sin which is also working in them and being yeilded to by them will work in them to will and to do what they ought not yea and by so yeilding their Members to it they become subject to it and give it dominion or rule over them and it is put upon them as strengthned and furnished by grace to resist Sin and not to yield to it whence such sayings Abstain from fleshly lusts have no fellowship with the unfruitful works of darkness but rather reprove them If ye walk after the flesh ye shall dye but if by the spirit
be taught if he teach he is to be heard but he that praises if he Erre confirms the Errour if he flatter he allures into Errour Let the Righteous smite me it shall be a favour if he reprove me it shall be an excellent oyl it shall not break my head Yet as I would not have my Reader Lib. 3. de Tim. proemio as he says stifly addicted to me So neither would I have my Corrector a Correptory Corrector so addicted to himself let him not love me more then the Faith let him not love himself more than the Truth as I say to him equalise not my Writings with the holy Scriptures but when thou findest in them what thou didst not believe believe without delay or doubting but in these Writings what thou art not sure of be not stiff in till thou understandest the certain so I say to him do not Correct my Writings either by thine own Opinion or out of contention but by the holy Scriptures and most Solid Reason In a Word what I intend thee for thy good and profit do not thou by thy curiosity or pertinancy turn to thine own hurt accept my service in what I have been able and have to my ability done rightly and let me have thy Prayers for further grace and ability to him that is the God of all grace in whom I bid thee Farewel remaining Lin Sept. 28th 1659. Thine to serve thee in the Truth of Christ to his ability John Horne THE CONTENTS This Treatise lays down and explicates a Distinction between the Object of Faith or Doctrine to be Preached to men And the Purposes of God about Dispensing the Knowledge thereof to men and his Dispensations of it accordingly to men and Operations with it in men in 12 Chapters Chapter I. THe Distinction propounded and something of the First Branch or Member considered in Three Sections p. 1 Sect. 1. The usefulness and needfulness of rightly distinguishing things that differ and particularly of the Distinction here propounded Ibid. Sect. 2. Of the Doctrine to be Preached to men its independency upon mens knowledge and faith of it its Vnity in its self and Truth to all men p. 4 Sect. 3. Two Conclusions drawn from the foresaid Considerations touching the Heathens and men dead and in Hell before Christ's Passion p. 6 Chap. II. Of the Doctrine or Faith of the Gospel both more implicitly and Generally and more explicitely and particularly in six sections Sect. 1. Of the faith of the Gospel more implicitely p. 9 Sect. 2. Of the Truths supposed and implyed in the Gospel yet not properly and by themselves Gospel p. 12 Sect. 3. Of Gospel-truths properly such touching God's affection to and provision of a Saviour for fallen Mankind his person suffering and exaltation p. 18 Sect. 4. Of God's love to fallen Man in glorifying his Son for him and of the compleatness and fitness of Christ for us as now in Heaven c. p. 23 Sect. 5. How Christ hath broken and is the breaker of the Head of the Serpent in what he hath done is become and is further to do for and to men p. 32 Sect. 6. How Christ is set forth in the Gospel as the fulfilling and fulfiller of the Promises and Prophecies that fore-went of him and of all the types and shadows p. 37 Chap. III. Of things further contained in the Gospel-Faith and thence observable as therein implyed and signifyed in four sections p. 44 Sect. 1. Of the hope of the Gospel Ibid. Sect. 2. Of the obedience and of the faith of the Gospel p. 53 Sect. 3. Of the Terrors of the Gospel p. 57 Sect. 4. A digression about the endlesness of the Punishment mentioned in the Gospel-Terrors p. 62 Chap. IV. Of some Distinctions signifyed and contained in the Doctrine of the Gospel in eight sections p. 79 Sect. 1. Of the two Adams the first and the last the first and the second Man p. 80 Sect. 2. Of two Covenants with respect to the two Adams p 85 Sect. 3. Of two kinds of Righteousness p. 88 Sect. 4. Of two kinds of Sins p. 90 Sect. 5. Of two General Judgments besides particular ones p. 93 Sect. 6. Of two Worlds the World that now is and the World to come p. 97 Sect. 7. Of two kinds of Life and two Deaths p. 100 Sect. 8. Of a twofold appearance of Christ and the proper Works of them and therein also of his comings and of his saving men p. 104 Chap. V. Enters upon the other Member of the Distinction and speaks of the Purposes of God in seven sections p. 111 Sect. 1. Of God's more General Purposes coincident with the Gospel-Doctrine and therein occasionally of God's permission p. 112 Sect. 2. That the Purposes of God concerning Mens Ends in particular as to their Salvation and Damnation are included in and result from the General Purposes p. 116 Sect. 3. That the great difference between the Remonstrants and Contra-Remonstrants spring from their different apprehensions of God's Purposes of Salvation and Damnation to particular persons and what the said apprehensions be p. 120 Sect. 4. 1 Sam. 2.25 and 2 Chron. 25.16 About Eli 's Sons and Amaziah considered as also about Act. 13.48 p. 126 Sect. 5. Of the distinction of God's Purposes into Respective and Irrespective p. 132 Sect. 6. Of the Reversibility or Irreversibility of God's Purposes p. 139 Sect. 7. Of God's Purposes as they respect the Dispensation of the means of Grace or truth of God to men that they might know and believe it p. 143 Chap. VI. Of God's Dispensations of the knowledge of himself and of his Truth to men in Nine sections p. 154 Sect. 1. Of the means or mediums made use of by God and vouchsafed to men for making known his Truth to them and leading them to Repentance viz. his Works and Words p. 155 Sect. 2. That the Dispensation of the Word or Revelation of his Mind by words though vouchsafed in all ages yet was neither so universal as that by his works nor was in all ageâ— the same but different to diverse persons p. 165 Sect. 3. Of the Dispensation of the knowledg of God and Christ by his words in Paradise and from thence to the Flood p. 171 Sect. 4. Of the Ages after the Flood till Moses p. 179 Sect. 5. Of the times of Moses and after to David p 187 Sect. 6. Of David 's time and the Ages that followed till Israels Captivity p. 190 Sect. 7. Of the times of the Prophets to the Restauration of the Temple and so on till the Coming of Christ in the Flesh p. 193 Sect. 8. Of the times of Christ his Incarnation and being made manifest to men and so to the Destruction of Jerusalem by Titus and so on p. 199 Sect. 9. That in the former Ages and so in all the Four Monarchies there was something of the Knowledge of God by his people and words vouchsafed to the Gentiles p. 207 Chap. VII Of the variety of
the departure of the Apostles nay they began to be sown before but by reason of their Vigilancy they took not such place in the Churches as afterward they did till they even overtopped the good Seed and its Fruit Ignorance 2 Thess 2.10 11 12. Errour Superstition and Prophaneness sprouting up apace through Mens not receiving the love of the Truth that they might be Saved till God as he threatned gave up the World again to the over-spreadings of Deceit permitting the False Prophet Mahomet to Introduce a false and wicked Religion to the drawing away Multitudes from the Belief of the Truth planted amongst them And the Roman Bishops with their Clergy to Usurp Dominion over the rest and living like Beasts or Monsters to fill the Churches that yet retained the Profession of Christ and the Scriptures amongst them with all manner of Errour Superstition and Prophaness which continued Universally over the face of the World where the most Famous Churches of Christ had been Planted though not without mixture of continual Testimonies of God and his Truth and Goodness both by Works and Word especially as to the most Essential parts of his Doctrine more or less and more or less purely held forth till 5. In these latter times God in his mercy again stirred up a Spirit of Reformation in some of his Servants who through their constancy in Preaching forth and suffering for the Testimony of God according to those measures of Understanding they had of it became successful Instruments in his hand of reviving the Light of the Truth that was almost damped so as that it shines forth again in and by the Scriptures of Truth and the faithful Preachers of them though alas now again too much clouded with the glosles and interpretations of Men that subject not their own wisdoms to God's words much more clearly than in some former Ages So that in this that hath been said in this large running over the times it appears That the Dispensations of God in giving forth unto Men the Knowledge of his Words have been both in several Ages and to several Men in the same Ages very diverse for even in all and every of those Ages when it was fulliest given forth also all had it not alike immediatly or fully opened to them some were dispensers of it to others who received it by them or from their Mouth All were not Apostles nor all Prophets nor all Teachers that were in the Church of God though as he that follows a light carried by others may see and go as well as those that carry it and other men may eat as heartily and be as thriving that buy their Bread by the Loaf as they that carry it out and sell it 〈◊〉 basket fulls so also those that were noâ— so honoured as to be the Dispensers of the Mysteries of God to others either Jews or Gentiles in an humble following 〈◊〉 and feeding upon that Truth of God dispensed by others might walk and live as well and attain to Eternal Life as certainly and happily as they that dispense it to them yea a Judas might prove a Son of Perdition though a Preacher of it and Jeremy and Paul too had they not returned to and walked with God themselves keeping down their Bodies and bringing them into subjection might have done so too while many of their weaker Hearers attained to Happiness by what they Preached It may be said of Prophets Apostles Evangelists Pastors Teachers in respect of their carrying out of the Word to others as was said of the Virgins Conceiving and bringing forth Christ Blessed the Womb that bare thee and the Paps that gave thee suck So Blessed they that were betrusted and came forth with such Mysteries to Men in the Name of the Lord yet so as the same Answer of our Saviour would also fit with respect to the hearing and obeying that Doctrine Yea rather Blessed is every one that hears the word of God and keeps it We might also shew that there is and ever was great diversity and difference in the several Gifts and Administrations of those Gifts of those betrusted with the Word and the Dispensation of it and service of God in it Some Apostles some Prophets some Evangelists some Pastors and Teachers some workers of Miracles c. and of the Apostles and Teachers some Administred more eloquently and some with weaker Language some more plainly and powerfully than others some in one Stile and others in another yet all one and the same Truth and by one and the same Spirit as in 1 Cor. 12. But it suffices but to hint that to avoid further tediousness SECT 9. That in the former Ages and so in all the Four Monarchies there was something of the knowledge of God by his People and Words vouchsafed also to the Gentiles ONely this we may further Note That though the discovery of the Truth and Mystery of God was vouchsafed most peculiarly and properly to the Jews before the Ascension of Christ yet not so hidden with them but that something of it and so means to know more of it was in all former Ages vouchsafed in some measure over and above the Manifestations of God in his Works to the Gentiles or divers of them also as might be shewed from what we find in the Scriptures and by other Writers In Abraham's time while Shem was yâ— living to omit some things fore-mentioned Sect. 4. His over-throw of 〈◊〉 Four Kings Types perhaps of the futâ— Monarchies after to succeed Shinar â—ing Babilon Ellasar some take for Syriâ— Elam is Persia and the Nations migâ— hint to the other Nations subject to the Roman Monarchy made him famous doubtless in those times And after that the advancement of Joseph in Egypt when all Nations or Countries thereabout pinch with a Famine came thither for Bread-corn might afford probably some opportunity for spreading some knowledge of God from him his Father and Brethren then brought into and living in Egyptâ— but especially and certainly to omit the Patriarchs Psal 105.13 14. Travellers into and sojourning in divers Lands and Countries the great Judgments of God upon Egypt and Pharaoh The Miraculous Deliverance of Israel thence and the mighty Works then done for and amongst them spread the Name of God amongst the Countries as is implyed Exod. 9.16 That I might shew in thee in my power and that my Name might be declared in all the earth And it appears by Rahabs confession afterward That they had heard of the mighty work 〈◊〉 God for Israel in those Countries of Canâ— an Josh 2.10 11. And then his drying up the red Sea and Jordan and driving ouâ— the Canaunites so miraculously The standing still of the Sun and Moon c. These yet further famed him and his People among the Nations 1 King 10. with Matth. 12.43 As afterwards the Wars and Successes of David and the Wisdom of Solomon that was famous to the Ends of the Earth to Aethiopia and those
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
the Miracles wrought by him as they were confirmations of him and his Doctrine so they had also some significant intimation of the grace brought in by him As the spiritual healing enlivening and saving of men But this was the General and first end of all God's Miracles to demonstrate himself his Truth and People to Men touching which Miracles I note 1. That they were not at all times nor ordinarily wrought for then would they not have been taken for Miracles but upon some special times or upon special occasions As 1. When God brought Israel out of Aegypt to manifest himself to be the true God and Israel his People and to prepare them for his Law and evidence it to be his and so in his Call in them to be and setting them up for his Church with whom his Truth and Worship should be deposited that the residue of the Nations all about might know which was the true God and which his Church and 〈◊〉 where to seek and find him and hiâ— Truth Therefore he set his signes in Aegypt and in the Wilderness to get himself a glorious Name or an everlasting Name as Isaias says and to make his Name known in all the Earth as he said by Moses Isa 63.12 14. Exod. 9.16 We read of few Miracles before except we account the preservation of Noah in the Ark and the Destruction of Sodom for such and surely there might be less need then because of the long Lives of the Patriarks and first Fathers amongst men to hold forth the truth to them 2. In the time of the Apostacy of Israel to manifest to the halting People who was the true God and which his Worship and so to turn their hearts back again as in the times of Elias and Elisha 1 King 18.36 37. 2 King 2. and 3. and 4. and 5. and 6. and 7. c. 3. In the time of the Captivity Jonas 1. 2. 3. Dan. 3. 3. 6. Isa 38. 39. Job 20.31 and a little before in Jonah's time for making known himself and his people amongst the Heathen to prepare them to receive his Message and confirm his poor Captives that waited upon him and give them favour amongst their Enemies 4. At the coming of Christ in the Flesh and his Actual Preaching the Kingdom of God and accomplishing the things of our Salvation to make him manifest to be the Christ and that to be the truth that was Preached by Him and his Apostles in his Name Mat. 11.5 6. Heb. 2.3 4. 〈◊〉 In seting up or taking to himself from aâ—ong the Gentiles a people to be his church 〈◊〉 which the residue of men might resort to seek him Dent. 4. Act. 15.3 4 12 14 15 16 17. 2. That though God wrought many of his Miracles so as they were conspicuous to and amongst the Gentiles yet Israel were Witnesses of more of them then the Gentiles till after Christ's Ascention Israel had the preheminence too in this Dispensation 3. That it was not God's mind that people should look for Miracles to be the foundation and ground of their Faith but that they should believe and have their Faith grounded upon his Doctrine to which he bare Testimony by those Miracles and gifts of the holy Ghost as and when he pleased especially after he had by such Miracles evidenced the Truth and therefore he faulted it as an evil and unbelieving and adulterous frame of heart to be requiring signs after he had sufficiently evidenced Himself Psal 44.1.2 3. 77.11 12. Isa 63.7 8 9 c. Psal 78.3 4 5 6 7 105.5 6 7 8. Joh. 20.29 7.37 38. Rom. 4.17 18. Heb. 4.2 and his Truth to men as Matth. 16.1 2 3 4. Joh. 〈◊〉 .48 Directing them to the Wonders and Miracles formerly wrought by him and to acquiesce and rest in his Authority and Truth as Witnessed thereby and not to be doting upon new Signes to satisfie thâ— vanity of their Minde thence we finâ— David and other holy Men of God ofteâ— mentioning and looking back to 〈◊〉 Works and Wonders of old and Goâ— ordering men so to do they that believâ— because they see being not so happy noâ— their Faith usually so firm as they thâ— believe and see not but believe accordiâ— to what is spoken and as the Scripture saith 4. That God having given a full Testimony to his Truth and to the Revelation of his Truth in these Last Days by his Son and confirming it also by divers Signes Miracles and Gifts of the holy Ghost would have us henceforth acquiesce in them and not either look after more Miracles to perswade us to believe nor receive any because they may work them for he hath fore-warned us that he will suffer Antichrist to come with Power and Signes and lying Wonders yea to shew great Signes and Wonders to try whither we will and do heartily love his Son and the Truth Revealed to us by and concerning him that so such as love him not nor acquiesce in his Truth as already witnessed and confirmed might be deceived by him and go to destruction Matth. 24.22 23 24. 2 Thess 2.9 10 11 12. 5. That though the generality of these Miracles wrought of God were wrought by his servants and people yet he gave not to all his People either to have the sight of them or much less power to work them but onely to some few and in some Ages as he pleased So that in these additional Dispensations also both of Ordinances and Miracles God hath used his own liberty and there hath been both as to Persons Peoples and Ages great diversity But we have been large enough upon this Branch of the Distinction as to God's Dispensations Let us now proceed to his Operations in and upon Men in and with these his Dispensations CHAP. VIII Of Gods Operations and first of those of them that are in Mercy and Directly his SECT 1. That the Operations of God are many of them very secret and not to be known or discerned but by his Word concerning them and therefore to be soberly treated of GOds Operations in and with the Dispensations of his Truth and the means thereof are certainly very intricate secret and incomprehensible as to the manner of them and therefore also great sobriety is to be used in our assertions concerning them taking the word of Truth altogether for our guide therein yea it is better soberly hereabout to profess our weakness and ignorance than to be rash and presumptuous for though its evident by the Scriptures that God and his Spirit accompany the means he affords to men Gen. 6.3 whence that My spirit shall not always strive with man implying that during the day of his patience He is striving as it is also asserted in 1 Pet. 3.19 That Christ by his Spirit preached to the Spirits of men now in prison and in Prov. 9.3 That Wisdom cries with and as well as her maidens unto men to call them to
know his Presence with them even while to appearance and in his body absent from them c. His comforting Operations may be many or fewer according as he pleases and as he sees good to give and the conditions of his people require and they are meet for but they are all in and through his goodness and grace in Christ discovered as all his other gracious Operations be while he by his Spirit minds men of and opens to them his Love Power Wisdom Faithfulness his undertakings for them promises to them examples of his goodness and faithfulness to others in like cases and therein also sets before them the inconsiderableness of their Enemies Dangers Sufferings the lightness and momentaniss of them in comparison of the good afforded and promised them he raises up and incourages their hearts and fills them with assured hope and consolation 2 Thess 2.16 17. 2 Cor. 4.15 16 17 c. 6. His strengthning and confirming Operations are many of them of the same import and from the same spring with his comforting and healing Operations they are spoken of 1 Cor. 1 Cor. 1.6 7 8. 16.7 8. Eph. 3.15 16. 1 Pet. 5.10 And they differ little the one from the other and therefore I put them both together as under one Head onely his confirming Operations be such efficacies of his grace and workings of his Spirit as in and by which he opening his Truth more clearly to the heart and therein discovering the weakness of all opposite Principles or otherwise also evidencing his Presence with his Truth People and Ways doth make the heart more firm in belief of his Truth and so in resolution to cleave and adhere to it and to him in it and to his people and ways according to it begetting in the heart more assurance of their Rightness and of good success therein His strengthening Operations besides what hath been hinted of them in the foregoing Operations more respect oppositions resistances and assaults against men in Gods way either by Sin in men or by Satan and men from without them as also Afflictions Pressures and the like from the hand of God to stand under which and against all assaults the grace of God in Christ as it is sufficient to strengthen men so it doth it also by presenting such Motives from Rom. 5.5 6 7 8 9 10 11. and considerations of Gods love and goodness Christ's faithfulness to them and care and watchfulness over them and power and promises to save them the good and gracious ends of God in them and assurance of a good Issue out of them with other Arguments as the Gospel or Truth Revealed affords therethrough putting courage and resolution virtue and man-hood as it were into them so as to stand it out with patience and magnanimity to the end 7. His conforming Operations are of the like nature with his Renewing and healing and by the same means or mediums even the beholding the glory of Christ and of God in Christ as opened to men and by his Spirit effectually and by a certain creative force or power working therein as also by the same Spirit he will conform the body to his own glorious body at his coming onely there is this difference that in conforming the Soul Mind and Spirit to himself he works upon men in a way suitable to men living voluntary agents and in their exercise of themselves in the ways in which he leads them as in beholding his Glory presented by him before them and therefore men are capable of hindring themselves of their own good in that by turning away their minds from him unto vanity As Naaman might have hindred the healing of his Leprosie by coming out of the Waters of Jordan too soon viz. before he had washed the Seventh time though in continuing so to wash he could not hinder it God effecting it in him by a creative power But in the Resurrection and conforming of the Body to Christs glorious Body Christ will work purely Physically or Hyperphysically rather and irresistably as he wrought in creating things that had no voluntary agency in themselves at least none before he had made them or as he works upon natural agents or things as to make the Earth to Bud or the Corn to grow or more irresistibly then so to even as in making Heaven and â—arth But this pertains to the manner 〈◊〉 God's operation in these his gratious Workings before we speak to which we shall as we propounded consider the other kind of operations attributed to God and see what the Scriptures signifie to us concerning them CHAP. IX Of Operations in Wrath and Judgment attributed to God as Hardning Blinding Deceiving Men c. SECT 1. That the Scriptures Attribute these kind of Operations to God and that yet we are so to conceive of him in them as not to make him the Author of mens Sinnings GOd is said in the Scriptures to harden blind and deceive men and therefore that such Operations or Workings as tend to these things are Attributed to him is evident both in the Writings of the Prophets and Apostles for God is said by Moses to have hardned Pharaoh's heart and he said to Moâ— when he sent him to him that he wouâ— harden his heart so as he would nâ— let the people go Exod. 4.21 and 7.3 aâ— 9.12 And so he is said to have hardnâ— Sihons Spirit and to have made his heâ— obstinate that he might deliver him inâ— Israels hand Deut. 2.30 And Isaiâ— says by way of Expostulation Lorâ— why hast thou made us to erre from thy wayâ— and hardned our hearts from thy feâ— And Paul saith of God whom he will 〈…〉 hardneth And the Prophet Isaiah 〈…〉 quoted by the Evangelist said God haâ— blinded their eyes and hardned their heartâ— Joh. 12.40 It being God who bade thâ— Prophet go and make the heart of thâ— people fat and their ears heavy and shâ— their eyes lest they see with their eyes anâ— hear with their ears and understand witâ— their hearts and be converted and healed 〈…〉 Isa Zeph. 3.5 Jam. 1.13 17. 6.10 And God said to Ezekiel 〈…〉 If the Prophet be deceived I the Lord have 〈…〉 deceived that Prophet Ezek. 14.9 But 〈…〉 how may these things be looked upon aâ— the works and doings of God seeing the 〈…〉 just Lord will not nor can do iniquity 〈…〉 Let no man say when he is tempted 〈…〉 am tempted of God for God cannot beâ— tempted with evil neither tempteth hâ— any man every good gift and everâ— perfect giving is from above and cometâ— down from the Father of Lights with 〈…〉 whom is no variableness nor shadow oâ— turning Surely those things to deceiveâ— â—nd harden and make men obstinate and â—o blind men are the works of Satan â—nd how then can they be ascribed to God â—e most holy God who is of purer eyes â—en to behold iniquity much less then â—ay he make or impel or stir men up â—o do evil Surely therefore
only by arguments and motives provoking and moving men to what he would work in them or have them work c. 2. And so understanding it I conceive his workings which are all Supernatural are neither simply of the one kind nor of the other but of a mixed Nature for as I apprehend 1. His framing of the heart by his preventing Operations are more of a Physical nature in the sence last mentioned then of a Moral some what like a mans awakning another out of a Dead Sleep not by arguing and reasoning him awake but by some so loud noise or some so forcible action as somewhat opens his senses and removes the obstructions of them and give him a capacity to heaâ— and speak or like the putting life into a Dead Man so as he is capable of Stirring Moving Hearing Seeing The Dead hear the voice of the Son of God this is somewhat a kin to a Physical yea is that they understand by that phrase of a Physical Operation God in his prevenâ—ing men by his grace so stretches out his hand or puts forth his power as to effect or create in men Capacities of hearing seeing and minding the things hâ— sees before them whence it s compared to an opening the blind Eye or unstopping the deaf Ear as is implyed Ezek. 1â— 2 3. Rebellious people are said to have eyes to see and yet see not ears to hear and yet he or not 2. But then having thus prevented men and given them such capacities by his creative power He by his Light Truth and Grace is reproving counselling exhorting allureing and by diverse arguments and motives is perswading or moving men to see and hear and awake and exercise themselves to such things as he is propounding to them as to behold him behold him Isa 65.1 To listen to his Son and turn at his reproofs in the power and strength and ability that he withall gives them supernaturally and so as it were to feed and soment and use meanes to preserve even by the meanes he gives them too the life or quickning or senses he had infused into them And this is evident in all the Scriptures God shall perswade Japheth and he shall dwell in the Tents of Shem Gen. 9.27 Incline your ears and come unto me hear and your soul shall live Isa 55.2 3. And he that bears namely when made to heal listens shall live John 5.25 Turn ye at my reproofs behold I will pour out my spirit unto you I will make known my words Ye set at nought all my counsels ye set at nought all my reproofs ye did not chuse the fear of the Lord the turning away of the simple slays them but whoso hearkens to me shall dwell safely c. Prov. 1.23 25 31 32.33 All which and multitudes more imply Gods counselling exhorting mourning by arguments and so inclining the will made in some measure at liberty to obey and follow him And thence it is that menâ— may resist the Holy Ghost and vex and grieve him and rebell against him as also they are capable of listening obeying inclining to him and so God works as a man would do upon one awakened by him he may perswade him jog him stir him and perswade him by arguments to awaken more and listen to him and as such a one seeing such a person so awaked wilful in stopping his Ear and resusing to hear him yea using all means to compose himself to sleep again may be provoked by such Rebellion and Obstinacy not to exercise or use all the power he hath to make him keep awake and hear him or seeing a man inlived by him if such a thing might be wilfull in refusing means to preserve or foment his life unto a more perfect state of living might be provoked to leave him and let him die so do men by their Rebellious refusings of life provoke God not to exercise all his power or more power for their good but to leave them to their own will and ways and so to ruine But 3. Men in the power of the grace they are prevented with by the power of that grace set before them and striving with them being willing to look upon or listen to God in Christ in what he sets before them or not obstinately and rebelliously refusing and turning from him he then further exerts his creature power and infuses into and begets in them not new substances but new Principles dispositions yea his divine seed or word and Spirit and so creates them in Christ Jeâ—s to good works to walk in them reâ—enerates renews them and makes them â—e before him Which proceeds not â—â—om their willing and listening to him 〈◊〉 from him and his grace speaking to and working in them whence they are â—d to be born of God and of water and of the Spirit the word knowledge 〈◊〉 grace of God and his power working therein and we are said beholding as 〈◊〉 a glass the glory of God to be changâ—â— into the same image from glory to â—ory as by his Spirit and to be begot 〈◊〉 by his will in the word of truth c. which may be illustrated by the healing of the strung Israelites and Naaman and the blind man at the Poole of Siloam only whereas they had eyes and legs by the â—eative work of God in the womb and 〈◊〉 by natural birth we here say the spiâ—ual or inward faculties and capacities of seeing hearing and discerning Spiritual things and so of coming to them by willing chusing and loving them are given by the preventing grace of God coming to and upon them But as their power of looking going washing being given of God by a certain power and then he affording and presenting to them objects to look to go to and wash in wrought upon their wills by moral perswasions which were resistible and some of the stung Israelites possibly might resist or disobey but then they by them being perswaded and obeying looking going and washing as was prescribed and continuing so to do God by his creative power gave them healing cleansing and sight Even so is it here as hath been expressed I need not inlaâ—gâ— to add that God in some measure having created in Christ regenerated and renewed men affords still means of preserving and maintaining what he hath created and renewed and gives Moral arguments and Motives to make use of them And in their so doing goes on yoâ— further to câ—eatâ— them in Christ renew and regâ—ate them till they be made complear and perfect in the day of Jesus Christ as is also 〈◊〉 illustrated by Naamans washing seven times in Jordan that he might have perfect healing of which had he sailed in doing that he would have missed Search the Scriptures and see if what is here said suit not with them SECT 4. That God so works in Men that they also are said rightly to work sometimes the same things though with some formal difference between what is his and what their working FUrthermore
ye mortifie the Deeds of the body ye shall live c. Which all imply the workings of God in the Believer to be such as do not so take in and necessitate mens working but that they may possibly Sin against him and work evil Yea why else says he Grieve not the holy Spirit of God if God's workings so included and necessitated our workings in his working that we cannot grieve him Beside that it 's an evident case that the holy men in whom God by his Grace and Spirit did work the to will and the to do yet did sin against him and that not meerly of infirmity or for defect of his working but against and contrary to his working in them grieving and quenching him that wrought in them Isa 63 10. as in the case of Davids sinning The Scripture speaks of the condition of the Believer in this matter so as may be fitly represented by the case of Israel of old in respect of the Canaanites when brought into Canaan they had the presenâ— of God with them and such furniture of strength and defence afforded them thereby so as they might have kept them under and it was their own great neglect of improving the advantage of God's presence and help with them who subdued their Enemies under them both giving them will and courage to fight them and in their Fight efficacy of subduing them if they let or suffered them to Reign over them as well as it was great imprudence in respect of themselves yet they might possibly make Leagues and confederate with them and so provoke God to withdraw from them and leave them to their power so as to become Servants and Tributaries to them So it is with the Believer God works in him the to will and the to do in his listening to him and in his strength and furniture of grace given he may mortify Sin and not let it reign in his mortal Body yet this grace doth not work so compulsively and irresistibly or so to inforce and work his obedience to it as that he cannot neglect it and by neglecting it confederate with Sin and provoke God to withdraw himself and leave him to Sins Dominion God indeed gives more grace yea more than there is naturally power in envy or other lusts in the Carnal Spirit to make us serve them such as by which we might deny them service and resist them yea mortifie and keep them under though not be without molestation from them as we would and therefore God faults and resists men that yet lift up themselves and will serve their proud or envious humours Jam. 4.5 6 7. So that it seems notwithstanding more grace given them men may possibly yield themselves servants to their Corruptions that have less power in them to enforce their obedience yea and that 's ' the reason God is displeased with men that they serve them was there not more power in God's grace to help them against them then in their corruptions to inslave them they would not be so obnoxious to or worthy of Wrath from God but rather would be pitied and helped by him except where having put away more grace they are inslaved again by their Corruption God withdrawing from them But if God so wrought in men their willings and doings as in the Conception at first mentioned there could be no possibility of any believer to fail of doing God's will but by God's meer voluntary first-leaving him no possibility of letting Sin have dominion over them or grieving the Spirit and so neither ground or need of any of these or the like Exhortations SECT 2. How God works by exhortations and whether his working in men to will and to do is by and through the exhortation to â—k out their Salvation Object EXception is hereunto made That though God work so as above to necessitate mens workings out too yet exhortations to work out our Salvation with fear and trembling and not to grieve the Spirit and the like are nevertheless needful because God worketh those things in men by his exhortations But neither will that stand with the scope of the Scripture above propounded to consideration For. Answ 1. God uses not to principle men by Exhortations but by the discovery of his grace with which he prevents them and puts in principles seeds or capacitates for Operation Psal 9.10 He begets in men a will to trust not by exhorting them meerly to trust but by declaring his Name and causing them to know it and then when he hath so principled them to work or walk c. he uses to exhort men in that power and strength brought to them and given them to work or walk and act forth and by those exhortations further excites and stirs up and puts forward the will or the man to act in those capacities foregiven And in such exhortations he works after the nature of divinely Moral working that is by presenting that to the understanding and judgment which affords rational ground for the willing and doing what he exhorâ—â—o and therefore also usually before or however with those exhortations lays down those grounds and adds such motives which presented to the understanding are as proper means to convey motion to the Soul and excite it to will and do what is exhorted But now the ground or motive here used and presented is such as being interpreted and represented in the sense objected destroys the exhortation and takes away all the motive to it and ground thereof so as that the exhortation can be no means to produce the things exhorted to upon the account of the ground and motive used to inforce it as so understood The exhortation is that they would be always obedient and now much more in the Apostles absence working out their Salvation with fear and trembling which may indeed be a meanes to excite and stir them up to such diligence and obedience with fear and trembling iâ— with all they are made to apprehend need cause and ground for so doing as to say that it being God that works in them to will and to do of good pleasure there is danger least by their negligence and carelessness he may be provoked to withdraw his operations without which they can do nothing and so they may fail of his grace But to represent such a thing as this to the understanding reason and judgment that God doth absolutely and infallibly work so in them to will and to do that he therein also works their working out compleatly and inavoidably so as to leave no room for or possibility of their disobedience or miscarriage in what he requires their working out of is such a ground of security certainty and impossibility of danger oâ— miscarriage as both takes away from the understanding all conception of any need of their diligence and renders it inconceiveable how they should be negligent or disobedient and so leaves no room for their fear and trembling otherwise then as unavoidably it may be
we may find that the same acts or actions are in Scripture ascribed to God and to Man as to purging cleansing making the heart new c. tho yet differently and upon diverse accounts One Scripture saies Circumâ—â—se your selves to the Lord and take away the foreskin of the heart Jer. 4.4 Another saies The Lord will Circumcise thy heart and the heart of thy seed to love the Lord thy God c. Deut. 30.6 One saying Cast away all your transgressions and â—ake you a new Heart and a new Spirit for why will ye die c. Ezek. 38.31 Another saies A new heart will I give you and a new Spirit will I put into you c. Ezek. 36.26 27. Some Scriptures say God and Christ purify and purge Men Acts 15.9 Tit. 2.14 Ephes 5.25 26. And others exhort men to purify and cleanse themselves and say that believers have purified their own hearts by the Spirit in obeying the truth as 2 Cor. 7.1 1 Pet. 1.22 The reason of which may be seen in what hath been said for therein it appears how both work and that there is an evident distinction between the manner of their workings to the same effect and so distint grounds for the attributions of the same works to both as 1. God is said to do those things and most properly in asmuch as he both prevents men with his grace in and by which he capacitates and inables and then also incites and stirs men up to do those things to cleanse purge and waâ— themselves c. and men yielding up themselves to him in the grace given them in his calls and counsels then his grace and God in and by it works also in with them yea acts in them the things required of them and produces the effects renews their hearts purifies their Spirit c. and yet 2. Men are said to do the same things inasmuch as through his grace theâ— yield up themselves to God and his grace to do those things in them in listening to him looking to and waiting upon him in the strength and motion of hiâ— grace preventing and accompanying them and in the meanes he vouchsafes them And so in acting forth by their powers and members the things which grace yielded to worketâ— in them to will and to do of good pleasure as that in Deut. 30 may clear it in that it renders the circumcising work of God to love and obey him as a consequent work to their being brought in the strength of his preventing grace in and with his afflicting them and again returning to them to call and subdue them afforded to them to listen to his voice and turn to him And so also doth that in 1 Pet. 1.22 and that in Rom. 6.12 13. and 8.13 Which speaks of yielding up our Members Weapons and Instruments of Righteousness to Holiness of mortifying the deeds of the body by the Spirit and purifying our souls by the Spirit in obeying the Truth clearly implying that both the Man and the Spirit are Agents differently working together in the same Works Much what like as a Scholar and his Master when the Master guides the Scholars hand and by it frames a Letter the Master doth it by the Scholars hand as an Instrument or Subordinate Agent and the Scholar by the Master as the Principal Agent Director Framer c. The Scholar yields his hand and the Master uses it even so the Spirit doth those things in us by our Faculties and in our Obedience and we in obeying the Spirit do them by the strength power and guidance of the Spirit So as that neither doth the Spirit those things in us without our compliance and obedience nor do we noâ— can we do them in and of our selves but by the Spirit yielded to by us and leading strengthning and governing of us Thence the Scripture also represents the believing Man or Man called of God as a third person between two others calling for his subjection and obedience the new Man and the Old the flesh and the Spirit the flesh moves him to give up his mind and members unto it and its motions and the Spirit on the contrary challengeth them for his and moves excites and provokes to his service If the man yield up to the Flesh it becomes his Master and He its servant framed more into its mind and if the man through the grace of God yield up himself to the Spirit then the Spirit in and by him as his Master works the works of God creates him in Christ Jesus to good works and renews him more and more by his Divine Power and influence as is to be seen Rom. 6.11.12 13 14. c. and 8.2.4.12 13. Gal. 5.16.17 18. Ephes 4.17 18.20 21. But yet let this be also minded that that which God requires of man is not properly and formally Gods working or operation no more then the Childs yielding his hand to his Master and moving it in his Motion is properly and formally his Masters holding and guiding his hand and framing the Letter with it And so neither doth God fault men for not doing that of and by themselves which is properly the work of his power to do nor for not doing that that is properly his operation but for not doing that which is theirs to do by his grace afforded them That is their not yielding themselves to him and moving in his Motion for their two operations are so distinct Ezek. 24.13 Isa 48.17 18. Jer. 13.10 11. Rom. 2.4 5. as that they may be also seperated and the withdrawing of the one prevent or hinder the other whence God is said to have purged Men and yet they not purged to teach Men and yet they not taught by him to make Men cleave to him and yet they not cleave to him but refuse to hear him to lead Men to repentance and yet they not led of him inasmuch as God prevented and followed them with his grace to have moved and provoked them to those things which yet they refusing to yield themselves to him in were not done the effects of Gods grace and profit of his teachings missed by them Which stubbornness of Men in refusing him and his operations provokes him to leave them and then the things he offers to work and in some sence is working in them as the fire burneth under the Pot that purges the Scum from the Water Ezek. 24.3.4 5.13 that it might be cast off by the Servant are never effected nor can be but they perish in their Sins For as God worketh not such effects in Men without their Members and Powers yielded to him and working instrumentally and subordinatly under him So neither can Men work or effect those things in themselves without God and his Spirit or he withdrawing from them which should provoke us to diligence in listening and yielding our selves as obedient Children to him not quenching his Operations in us nor provoking him to wrath against us least in his wrath he