Answ. God having created the world and all things in it, at first, did make them in a certain nature and order, and so stablish them, as by a fixed Law: and he thereupon is their Governor, to govern every thing according to its nature. Now mans Nature was to be Principled with an Inclination to his own Happiness, and to be lead to it by objects in a Moral way, and in the choice of means to be a free agent, and the Guider of himself under God. As Governor of the Rational creature, God doth continue that same course of Ruling them by Laws, and drawing them by ends and objects, as their natures do require: And in this way he is not wanting to them: His Laws are now Laws of Grace, and universal in the tenor of the free Gift and Promise: for he hath there given life in Christ to all that will have it: and the objects propounded are sufficient in their kind, to work even the most wonderful effects on mens souls; for they are, God himself, and Christ, and glory: Besides, God giveth men natural faculties, that they ⟨p. 26⟩may have the use of reason; and there is nothing more unreasonable then to refuse this offered Mercy. He giveth inducing Arguments in the written Word and Sermons; and addeth such Mercies and Afflictions that one would think should bow the hardest heart. Besides, the strivings and motions of his Spirit within, which are more then we can give an account of. Now is not this as much as belongs to God as Governor of the Creature according to its Nature? And for the Giving of a New nature, and Creating New hearts in men, after all their rebellious rejecting of Grace, this is a certain Miracle of Mercy, and belongs to God in another Relation (even as the free chooser of his Elect,) and not directly as the Governor of the universe. This is from his special Providence, and the former from his General. Now special Providences are not to be as common as the General, nor to subvert Gods ordinary established▪ Course of Government. If God please to stop Jordan, and dry up the Red Sea for the passage of the Israelites, and to cause the Sun to stand still for Joshua, must he do so still for every man in the world, or else be accounted unmerciful? The sense of this Objection is plainly this: God is not so rich in Mercy, except he will New make all the World, or ⟨p. 27⟩Govern it above its Nature.
Answ. God having created the world and all things in it, at first, did make them in a certain nature and order, and so stablish them, as by a fixed Law: and he thereupon is their Governour, to govern every thing according to its nature. Now mans Nature was to be Principled with an Inclination to his own Happiness, and to be lead to it by objects in a Morall way, and in the choice of means to be a free agent, and the Guider of himself under God. As Governour of the Rational creature, God doth continue that same course of Ruling them by Laws, and drawing them by ends and objects, as their natures do require: And in this way he is not wanting to them: His Laws are now Laws of Grace, and universal in the tenour of the free Gift and Promise: for he hath there given life in Christ to all that will have it: and the objects propounded are sufficient in their kinde, to work even the most wonderfull effects on mens souls; for they are, God himself, and Christ, and glory: Besides, God giveth men natural faculties, that they ⟨p. 26⟩may have the use of reason; and there is nothing more unreasonable then to refuse this offered Mercy. He giveth inducing Arguments in the written Word and Sermons; and addeth such Mercies and Afflictions that one would think should bow the hardest heart. Besides, the strivings and motions of his Spirit within, which are more then we can give an account of. Now is not this as much as belongs to God as Governour of the Creature according to its Nature? And for the Giving of a New nature, and Creating New hearts in men, after all their rebellious rejecting of Grace, this is a certain Miracle of Mercy, and belongs to God in another Relation (even as the free chooser of his Elect,) and not directly as the Governour of the universe. This is from his special Providence, and the former from his General. Now special Providences are not to be as common as the General, nor to subvert Gods ordinary established▪ Course of Government. If God please to stop Jordan, and dry up the Red Sea for the passage of the Israelites, and to cause the Sun to stand still for Joshua, must he do so still for every man in the world, or else be accounted unmercifull? The sense of this Objection is plainly this: God is not so rich in Mercy, except he will New make all the World, or ⟨p. 27⟩Govern it above its Nature.
