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otherwife dealt withal. God draws with the cords of a man, viz. perfuafion and inftruction; and if God draws, it is expected we fhould follow him. God works with us, and it follows that we fhould work out the affairs of our falvation with care and diligence. This gives you an account of fome fcriptures, whereat some may stumble. As that of God's hardning Pharaoh's heart; Pharaoh goes on wilfully and impenitently to fin against God, and refolves to be stubborn; and God withdraws upon provocations; and with-holds his grace, and lets him alone; and this is called the hardning of Pharaoh's heart. When men affect to be arbitrary and lawlefs, God leaves them to their own hearts lufts, and gives them over to vile affections. cafe accounted for in Ifa. vi. 9, 10. people, hear ye indeed but understand not, and fee ye indeed but perceive not. Make the heart of this people fat, and their ears heavy, and shut their eyes, left they fee with their eyes, and hear with their ears, and underftand with their hearts, and convert, and be healed. And this is referred to, fix times in the new teftament, viz. Matt. xiii. 14. and Mark v. 12. and Luke viii. 10. and John xii. 40. and Acts xxviii. 26. and Rom. xi. 8. Not that this is spoken prophetically, but spoken by the prophet firft, and by the evangelists and the apoftle afterward, referring to the prophet -in the like cafes. For this is only what is confequent upon men's disobedience; nothing was antecedently intended by God. But to juftify God in this cafe two things I lay down. ft. None are wicked through any neglect of God; but by their own wil

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fulness. 2dly. None are miserable by God's contrivance, but by their own wickedness. So that God is free from the blood of all men ;our deftruction is of ourselves, but our falvation is of God. So that those fcriptures that reprefent God terrible, are in the cafe of man's confenting to wilful fin, and continuing im-penitent. God in this case, upon provocation, gives men up to their own hearts lufts. For the third objection. The neceffity of jufticein cafe of fin. This will be refolved by a true explication of justice. God's juftice is the fame with his integrity and uprightness. Now these consist with the reason of the thing, and the right of the case : these are the perfections of his nature; from which no action of God varies. But without prejudice to thefe, fcripture attributes to God kindnefs and feverity; Rom. xi. 22. And these are limited and determined by his will; in respect whereof 'tis said, He will; mekey on whom he will have mercy: and he doth exercife loving-kindness and judgment and righteousness in the earth, Ex. xxxiii. 19. Jer. ix. 24. Loving-kindness that is of grace, the other two are of justice. But in regard of the loving-kindness of God, he is mafter of his own right; and he doth as he pleaseth; for his grace is free, and his will is the law to him; and itis apparent that he hath done differently; as in the case of men and angels, John iii. 16. Godfa loved the world, that he gave his only begotten son, that whofoever believeth in him should not perish, but have everlafting life. And then for the angels, it is faid, 2 Pet. ii. 4. God fpared not the angels that finned, but caft them down to hell, and delivered them into chains

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of darkness, to be referved unto judgment. In the one cafe is his loving-kindness, and in the other his feverity. He exerciseth judgment according to the law of his nature he exercifeth loving kindness according to the law ofhis will. Now to bring this home to the cafe. I fay, if God punish fin where fin is committed, it is just ; God may justly do it, for fin deferves punishment. But we cannot fay it is neceflary that God fhould punish fin; for if you say that, you takeaway God's liberty, you destroy all acts of grace, you leave no room for repentance. Just if it be done, but not just to be done; for then it cannot be undone, but God must be unjuft; and then God cannot pardon. If we affirm the latter, we may make a law for God. God may if he please remit and abate of his own right; for every one that is an owner may difpofe of his own if he will. They who receive not these things, I dare fay, they are wanting to a folid foundation of their own faith. It is justice in God to do men good, and it is goodness in God to punish fin if unrepented, faith Origen.

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II. The next thing in the method of the difcourfe is explication of the feveral phrases in the text. the text you have five feveral words; not that they denote feveral perfections in God, but exprefs divine goodness fuitable to our cafe and condition; the fame in God, but diftinguished by the quality of the case.

ft. He is gracious; which imports three things. 1. So as to dogood freely, without constraint. 2dly. Because he doth good, above the measure of right and juft. 3dly. Because he doth good, without antecedent defert, or after recompence.

2dly. He is merciful; take that alfo in three particulars. ft. So as to compaffionate his creatures in mifery. 2dly. So as to help them, in respect of their infirmities. 3dly. So as to pardon their iniquities.

3dly. He is flow to anger; and that alfo in three particulars. ft. So as not to take advantage against his creatures. 2dly. So as to overlook provocation. 3dly. So as to allow fpace for repentance.

2dly. Not in ex

4thly. He is of great kindness; take that also in three particulars. ft. What he doth, he doth in pure good will, and for our good. pectation of being benefited by us. 3dly. It is infinite, not according to the proportion or difpofition of the receiver.

5thly. He repenteth him of the evil; take that in four particulars. 1. So as either it comes not at all or, 2dly. It proves not what we fear and imagine. Or, 3dly. It stays but a while if it do come. Or, 4thly. He turns it into good. I give you but hints, and leave the reft to your meditation.

III. The third thing in the method of the difcourse is confirmation of the truth of the propofition in the text. There are four names and titles given to God that make this out.

Ift. His creation in infinite goodness, wisdom and power. This fpeaks God to be full of goodness ; for communication speaks goodness in the principle. The variety, order, and fitness of things to their ends, declare the wifdom of God. And to bring things together fo remotely diftant, non ens to ens, declares his power..

2dly. Confervation, protection, and government, de

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clare God to be good, and full of loving-kindness; in which respect God works and we work; for we are all workers together with God.

3dly. Reftoration and recovery out of the state of fin and mifery, fpeaks God's goodness. When we were undone, when we had marred and fpoiled ourselves, God finds out a way for our recovery.

4thly. Future confirmation and fettlement in glory and happiness, the miracle of God's goodness, wifdom and power. These four things abundantly declare God good and gracious.

IV. The fourth thing in the method of the difcourse, is matter of caution, in two particulars.

Ift. Not to abuse this declaration of divine goodness, either by holding truth in unrighteousness, or turning the grace of God into wantonnefs. Having therefore thefe promifes (dearly beloved) let us cleanfe ourselves from all filthiness of the flesh and spirit, 2 Cor. vii. 1. Should we abuse his goodness, it were to produce an effect contrary to the principle.

2dly. Let there be no hafty or rash judgment. If any thing feem harsh in the dispensation of providence, we may understand it in a little time; therefore he that believes fhould not make haste. We are in the hands of a good God; whatsoever the appearance is, undoubtedly this representation of God is true, viz. That he is gracious and merciful, flow to anger, and of great kindness, and repenteth him of the evil. And although we cannot understand presently, in the particulars, what God doth; yet it is undoubtedly true, that it is a mild and gentle fpirit, and loving to mankind, that governs the world.

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