a Trinity in respect of the manner of his subsisting and working the Father the Son or Word and the Holy Ghost or in other tearms coming up to the same Truth â—th 3.17 â— 19. That God even the Father hath a Son and an holy Spirit the spirit of the Son and of the Father one in Essence and Godhead with himself 4. That this One God is an eternal 1 Tun. 1.17 1 King 8.27 Psal 135.5 8. 139.1 2 3 4 5 6 7. 147.5 1 Sam. 2.2 Psal 100.5 36.5 6 7. Isa 44.6 59.6 1 Cor. 8.6 2 Cor. 5.18 Mic. 2.7 1 John 3.8 infinite and infinitely wise powerful holy and good Spirit who hath his Being of himself and is the Author of all Beings Sin excepted which hath its Being of and from the Sinner and Satan whatsoever 5. That this glorious God is onely perfectly and fully knowable by and known to himself and cannot be known either perfectly or in part by us or any other Creature but in his own Light and Manifestation of himself to us Job 11.7 8 9. Psal 139.6 and 36.9 John 1.18 Matth. 11.27 6. That this glorious God Rev. 4.10.11 Isa 40.28 Col. 1.16 17. Heb. 1.2 3. Job 34.13 did for manifestation of himself and his own Glory Make Create give Beginning and Being to the World and all things therein visible and invisible by his Infinite Power Wisdom and Goodness and is also the Upholder and Governour thereof and of all things therein according to his own wisdom and good-pleasure 7. That amongst Gen. 1.25 26 27. 2.7 21 22. 5.2 and after all other things Man also had his Being and Beginning of or from God and was made by him as his choice visible Creature in one man made of the Dust of the Earth and inspired and inlivened with a living rational Soul and in one Woman made of that Man to be a Meet-help for him Male and Female made he them 8. That man Gen. 1.26.27 Eccles 7.29 Psâ—l 49.12 20. Prov. 8.31 Act. 17.27 28. Gen. 3.22 with 2.17 was in that one Man and one Woman made very honourable happy and glorious in Gods own image and likeness upright and without sin capable of knowing and having converse with God and of serving and living to him in whom he also lives moves and hath his being and so of living for ever The Ruler over the rest of Gods Works and the subordinate end of their Creation they being made for Man's use and service so as nothing was wanting to man that might make for his comfort and happiness so good and bountiful was God to him onely man was mutable and so might if he would be so foolish to Sin and forfeit all And sure the Gospel supposes this both as to the goodness of man's condition otherwise Sin had not been mans or chargeable upon him much less at so high a rate as to deserve such a Penalty to be inflicted upon as the Gospel also implies if man had not been made Righteous and without Sin and both in a capacity and unspeakably obliged to have continued so as also to the mutability of his Condition otherwise he could not have sinned and lost it all 9. That God made also other intelligent Creatures besides Man Col. 1.16 invisible Spirits called Angels made good and excellent glorious Creatures 1 Pet. 3.21 of whom some fell from their Principality and glorious station and are become Devils 2 Pet. 2.4 unclean and wicked Spirits Enemies to God and Men Jude 6. Matth. 8.28 31. 12.24 27 43 45. 25.41 Mark 4.2.12 Gen. 3.1 with Rev. 20.1 2 3 8. with 16.13 14. and to all goodness of whom one is chief and Principal and the rest his Angels who being for their voluntary sin and defection thrust down from God inticed and still endeavour to entice men to revolt from God and Rebel against him that they might by incurring his Wrath become as miserable as themselves that is endlesly and irrecoverably miserable for such they are being forsaken of God and bound over in Chains of Darkness to the Judgment of the great Day to be then for ever Tormented 2 Pet. 2.4 Matt. 25.41 The rest of the Angels keeping their places are happy and glorious Spirits 1 Tim. 5.21 Mark 8.38 Psal 103.20 beholding God's Face rejoycing in his Presence Glory and Works always ready prest to do his Commands employ'd by him as Ministring Spirits for the guard and helpfulness of Mankind especially such as are Heirs of his Protection and Salvation Matth. 18.10 Heb. 1.7 14. 10. That God as it was but meet Gen. 2.16 17. 3.23 and as seemed good to his own infinite Wisdom having made Man so good and happy and having put so great Ingagements upon him to Love and Serve him did also give him a Law very reasonable and easie being but to abstain from one tree or fruit when he had all variety for necessity and delight besides freely given him and a tree of life which had vertue in it to have preserved him from Dying By which Law Man had occasion and advantage given him of testifying his love and obedience to him and to acknowledge his Soveraignty over them adding withal a Penalty That in case he brake it he should surely die 11. That Man having this Law given him Gen. 3.1 2 6. with Rev. 20.1 2. Jam. 1.2 3 4. Eccles 7.29 and being wisely permitted of God to be Tempted by the old Serpent the Devil and Satan that God might try his love and obedience to him and prove his thankful gratitude for so great goodness did foolishly and needlesly by his own meer will incline to the Tempter and break the Commandment given him although such as might so easily have been obstructed by him 12. That Man so Sinning Defiled himself with the Poyson of Satans Temptation Rom. 5.12 18 19. 3.23 Gen. 3.22 23. with Psal 30.5 Rom. 3.9 10 11 12 19.23 Gen. 3.10 11 16 17 18. and incurred the Penalty annexed to the Law even Death upon Himself and his whole Posterity Naturally to descend from him in as much as they were all in him and he the publick Head and Representative of them what God did to him and gave to him he did and gave to us all in him therefore also what he did concerned us all by and from him and so He and all his fell under the displeasure of our Great Creator and thereby into woful misery to be cast out of God's favour and from his presence and fellowship the spring and source of all happiness and blessing and so to be devested of his Image and Glory inward Righteousness and Integrity and outward Lustre or Sanctity or soundness Psal 14.1 2 3 4. Eph. 2.1 2. 1 Joh. 3.8 Heb. 2.14 and to be filled with sin and sinfulness as a loathsome Disease apting us to all vanity and wickedness and to be filled with pain Morality and
space 700. years according to Bishop Vsher 717. SECT 8. Of the Age of Christ his Incarnation and Manifestation in the Flesh to men and thenceforth to the Destruction of Jerusalem by Titus and so on WHat should I need to speak of the times of Christs appearance and since when the day-spring looked down from on high and visited us more gloriously than ever and what was all along pointed to before as to come was it self brought forth and as to the works of his coming in the Flesh accomplished Surely then God gave forth the truth yet more abundantly And yet we may consider some diversity in his Dispensations then with reference to divers times 1. Immediately before the appearing of Christ his Birth and manifesting amongst men there was given certain notice to some that he was about to come as also by the Writings of the Prophets there was ground to expect him and he was expected about that time but more particularly notice was given to Simeon Luk. 2.26 an holy and devout man and as some write one of Sanhedrim or Great Council of the Nation that he should not 〈◊〉 before he had seen the Lords Christ 〈◊〉 Zachary the Father of the Baptist 〈◊〉 revealed that he should have a Son 〈◊〉 his Wife Elizabeth Luk. 1.13 14 17. that should be 〈◊〉 forerunner and go before his face according to what was prophesied by Malachy Luk. 1. To the Virgin also that she should conceive and bring him forth And both by the Virgin and Zachary and Elizabeth was he witnessed to before his Birth After his Birth he was made known to 2.10 11 12 13 14 17 27 28 29 30 36 37 38. and by the Shepheards by Simeon also and Anna a Prophetess as also to and by certain Wise Men or Magi that came out of the East Country to seek and worship him Matth. 2. Before his being manifested by way of ministration to the people John the Baptist was sent of God to bear witness to him who also did clearly testifie of him and point to him as a person then born and amongst them Behold John 1.5 6 7 15 16 29 30 31 32 33 34. Matt. 3.16 17. saith he to them the Lamb of God that taketh away the sin of the World witnessing that he had seen the heavens open upon him when he was baptized by him and that the Holy Ghost in a visible form like a Dove as it was fore-given him of God as a sign to know him by descended and sat upon him and God himself out of Heaven witnessed to him that he was his well-beloved Son in whom he was well-pleased so that God vouchsafed to John and by him to the people a clearer discovery of him than 〈◊〉 or by any of the Prophets that went before him with respect to which it is said That amongst those that were born of women there had not arisen a greater then John the Baptist Matth. 11.12 2. In the time of Christ's Personal Appearing and Manifesting Himself to and amongst Men from the time of his Baptisme to his Ascention he Ministred the Knowledge of God to Men by his Personal Preaching and Miracles and gave himself a Ransom for many accomplishing by his Death and Resurrection the Prophecies in that behalf going before concerning him Therein both by Words and Works he made manifest the way of Life both to the World and to his Disclples more especially to whom it was given to know The Mysteries of the Kingdom even such Mysteries as many wise Men and Prophets had desired to see and saw not and to hear but heard not they being blessed with a sight and knowledge of these things which were peculiar to that Age even to be Eye-witnesses of the Sufferings and Glory of Christ and to have familiar Converse with him their Eyes feeing and their Ears hearing and their Hands handling of the Word of Life that was before Promised from the Beginning but then was Manifest in the Flesh and Conversed therein with them of which the wise and prudent of the Jews and the greatest part of the People deprived themselves by not seeing what they see and 〈◊〉 hearing what they heard but closeing the Eye least they should see and stopping the Ear lest they should hear and understand with their Hearts and be Converted and Healed by him Matt. 13.11 12 13 14 15 16. For before them also his Doctrine and Miracles were such as might have convinced them that he was the Christ But to his Discipls he opened all things they see and followed him in his Temptations see his Sufferings and Eat and Drank with him after his Resurrection till he was taken up into Heaven of which also they the Apostles especially were Eye-witnesses But yet 3. In the times after his Ascension was the clearest manifestation of the Mystery that ever was vouchsafed by his pouring forth his Spirit the Spirit of Wisdom and Revelation and power into and upon those his Apostles and Disciples giving them to see into and understand the Mystory of his Will even the ends and vertues of and the grace of God to Mankind in all those things of Christ done and suffered by him and the meaning of his Words and Doctrine delivered to them by him by which also they were furnished being thereto before his Ascention Commissionated to open the Mysteries and grace of God to all Men to Jews and Gentiles according to the utmost opportunities thereto given them And they also during their continuance upon Earth reased not faithfully and fully to declare the mind and Testimony of God to men and to endeavour to make them see the fellowship of the Mystery God mightily bearing Witness to them by many Signes and Wonders and Gifts of the Holy Ghost to the filling the Earth with the Knowledg of him and of his Salvation so as that by that time Jerusalem was Destroyed and their Nation dispersed and carried Captive they had sounded forth the word of Truth in and unto most if not all Nations so as that though they were but an handful of Corn in the top of the Mountains yea their Fruit shaked like Lebanon as was fore-told Psal 72.16 Yea and afterwards too the word they had sowed up and down the world took Root and sprang up and filled the world with Fruit till through many Persecutions and Cruelties endured by those that Believed and by the Blood of the Lamb and Word of their Testimony they leavened the face of the World so as that the Emperours and Rulers of it imbraced the Profession of it also and their Word and Doctrine they the Apostles also delivered in Writing to be transmitted to Posterity which even to these times yet remaineth with us Though it is true that 4. In the succeeding times the Watchmen being not so Vigelant as Satan the envious One the Tares of false Positions or Doctrines and of loose and evil Live◠too presently began to be sown in the World after
Affection to consume us from off the Earth out of which he took us yea we were hereby made obnoxious to the Wrath of God upon our Souls and Bodies and exposed our selves to the Devils rage and malice to Tyranize over us 13. Man being fallen into this misery was altogether helpless 2 Sam. 14.14 both in respect of himself and of any or all other Creatures He could do nothing to recover himself from it or from any part of it Psal 49.6 7 8 9 10. nor could any one man help or redeem his Brother for tho God might as afterward he did Gal. 2.21 3.10 21. propound some holy and righteous Law to him yet could he not be made Righteous and live thereby Psal 40.7 8 9 10. For neither could any such Sacrifice be propounded to Man to offer to God as might countervail the demerit of his Sin and Offence Heb. 10.1 2 6. 7.19 neither could any work or service be done by him that might be acceptable to God Isa 64.6 Rom. 3.10 11 19 20. Psal 143.2 Rom. 5.12 18. Ephes 2.1 2. John 5.25 He being fallen under a double Death one by way of Penalty as rendring him dead at Law and another in himself and his own powers rendring him like a lifeless breathless stinking Carcase unable to do or think any thing holy spiritual and acceptable unto God which yet could he have done had been but his duty and could not satisfie for his former sin Mic. 6.6 7 8 Nor could any other creature be able to give a price sufficient for him being too low and finite to satisfie the justice of an infinite Majesty offended and goodness abused All these things the Gospel-Faith supposes and takes for granted and often intimately and sometimes occasionally expresly mentions and every of them is true in it self and concerns all men so as they may be propounded as Truths to them whither they be propounded or no and are meet being propounded to be believed being Truths whether they to whom they are propounded believe them or no. SECT 3. Of Gospel Truths properly such touching Gods Affection to and provision of a Saviour for fallen Mankind and of his Person and Sufferings for us and Exaltation from them BUt now these forementioned Truths are not Gospel or Glad tidings nay rather taken by themselves and were there nothing further of Truth to be declared to or for any men they would be a very terrible Doctrine to such men importing nothing but Ruine and Misery to them But Gods Doctrine which he hath ordered to be Preached to every Creature Mark 16.15 Luke 2.10 11. 1 Tim. 2.15 or in the whole Creation is Gospel or Glad-tidings tidings of great joy to all the people true and good for every one and therefore to be believed by every one to whom it is declared 1 Tim. 4.10 and worthy to be believed by every one to whom it is declarable according to Gods Form and Order containing other Truths yet which represent God the Saviour of all men especially of them that believe in and diligently seek him As these that follow 1. That God notwithstanding the great folly and Fall of Man 2 Sam. 14.14 Rom. 3.19 20 21 22. and his own Law and displeasure against him though such was his Righteousness Purity and Holiness such the stedfastness of his Word and such our sin sinfulness and filthiness that he could not admit us fellowship with himself approve justifie or delight in us but banished us from him Gen. 3.15 John 3.16 17. and condemn us to Death and misery yet such was his love and mercy as he did not yet cease to love us and be graciously affected toward us but even without our seeking it of him yea when we ran from him 1 Pet. 1.20 3.18 he devised and found out as upon fore-sight hereof he had fore-provided and purposed a way for our recovery that we might be saved from this so miserable a case and might in listning to him be brought again into his Presence 2. That that way devised by him Gen. 3.15 Gal. 4.4 5. 1 John 3.5 8. 4.9 10 1â— He also revealed and promised from the Beginning and hath now actually manifested to be The sending forth his own onely begotten Son made of a Woman and so the seed of the Woman and the delivering him up to suffer and dye for our Sins Rom. 4.25 1 Pet. 1.21 Heb. 5.9 7.25 Joh. 6.40 and so to ransome and make attonement for our Souls and the raising him up for our Justification and glorifying him in the Nature of Man for our Salvation to the utmost so as that whosoever believe in and obey him might not perish in that misery that either hath befaln him or further may but have Everlasting Life 3. That Jesus of Nazareth who was born of the Virgin Mary Luk. 1.26 27 31 32 35. Rom. 1.1 2 3 4. Luk. 2.1 2 3 6 7. Act. 2.22 23 24. Luk. 3.1 2 21.22 23 4 5 6 c. Matth. 27.18 16.15 16. Act. 9.20 John 20.31 1 Joh. 5 1-4.5 of the Stock and Lineage of David after the Flesh in the Town of Beth-lehem in the Land of Judah in the days of Augustus Caesar and lived and conversed among the Jews Preaching the Word of God his Father and working many glorious Miracles amongst them for the manifestation of Himself and confirmation of his Doctrine to them till they being moved with Envy did according to God's determinate counsel take him and Crucify him in the Days of Tiberius Caesar was and is that onely Begotten Son of God whom he had purposed and promised before and did then accordingly in the fullness of time raise up and send forth to be the Saviour and Deliverer of poor fallen Man 4. That Joh. 1.1 2 3 14 that Jesus of Nazareth was in the Beginning with God according to his Divine Being Heb. 1.1 2 3. Col. 1.16 17. Philip. 2.6 7. The Word and God by whom God made all things in Heaven and Earth Visible and Invisible in the Form of God the brightness of his Glory and the express character of his Person before he was made man And that Eternal Word was in the fulness of time made Flesh a very and real Man Heb. 2.14 15 16. 2 Cor. 8.9 Isa 53.1 2 3. Rom. 8.3 Heb. 4.15 in the form of a Servant a poor and despicable man that had no worldly form or excellency amongst men to commend him to Men but was found in the likeness of sinful Flesh in all points tempted and subject to weaknesses as other men sin onely excepted to which low and despicable form out of grace and love to mankind and obedience to his Father he did willingly and readily yield and abase himself makeing himself who was infinitely rich to be poor for us Isa 1.14 Matth. 1.21 Act 20.28 1 Joh. 3.16 that we through his poverty might be
shall satisfie them with the fountains of living water even of even lasting life pure unmixed and everlasting Consolations which the knowledge favour and presence of God and Christ with them shall uncessantly give them 6. Rev. 20.5 6 11 12 13 14 15. Matth. 25.31 46. 1 Cor. 15.27 That after that Reign of a Thousand Years whether properly taken or Figuratively for a far greater time the rest of the Dead shall be Raised and all whose Names are not found Written in the Lambs Book of Life adjudged to a Second Death and they that there found to Eternal Life and Happiness and Christ shall deliver up the Kingdom to the Father and then God shall be All in All fully and immediately Reigning in the Son and in the Saints for ever and ever in which also Eternal Peace Joy Satisfaction unutterable and unalterable Glory shall be upon them and be their Portion Such the Hope of the Gospel in which are somethings hard to be understood Heb. 5.9 6.13 14 17 18. Rom. 8.17 Gal. 3.29 Tit. 2.13 Heb. 9.28 and not so clearly to be apprehended till seen and enjoyed and this is good also to be propounded to all and every man as we have opportunity and they capacity of Understanding and bearing it being true and certain for all that believe in and obey him they being the Heirs of the Promises of God and of the Covenant made with the Fathers a wonderful great glorious sure and blessed Hope worthy to be considered and looked after by all men and sure and certain to all that do look for him John 3.16 Isa 55.4 28.16 Rom. 5.10 8.32 33 34 35. Heb. 9.15 The Ground Foundation and sure Pledge whereof iâ— the love and faithfulness of God as already testified in Christ in what he hath done for us to and in him The love and grace of Christ to us His Death and Sacrifice and Mediation for all men and Mediation of the New Testament more particularly for the Called that Believe or him that they might have the Content thereof performed to and in them and the Dispensation and Inhabitation of the holy Spirit of God and Christ Eph. 1.14 17 18. 1 Pet. 1 3 4 5. 2 Cor. 5.5 to and in all that obey him to open the said Hope to them and fill them with the assurance and consolations thereof and keep them by his Power to the injoyment of it in their Believing SECT 2. Of the Obedience of the Gospel WHat we have mentioned about the Faith of the Gospel implies also Rom. 1.5 something due from us which we may call the obedience of the Gospel or as the Apostle calls it the Obedience of Faith which though it be not in the Object of Faith otherwise then to believe such Obedience also to be required of us and due from us as that in which we may meet with the good prepared for us and held forth to us in the Gospel Heb. 5.9 which represents Christ through his Sufferings perfected to be the Author of Eternal Salvation to them that obey him yet forasmuch as the Gospel-Faith mentions it 1 Pet. 1.13 14 15 16. Jam. 1.25 26. and represents it as one Great End of God's calling Men by his Grace and as the way in which we are to look for and meet with the further Blessings of the Gospel We shall take a brief view of some general Heads of it and so the Gospel holds forth 1. Prov. 1.20 21 22 23. That as God and Christ are by his Spirit calling Men and in the manifestations of his Truth and Goodness to them preventing them with Light and Power in which he is reproving their ways hopes delights so they ought to listen to and obey him in falling down before the power of the said Truth and in the grace and strength therein afforded according to the measure thereof let go such false and evil ways hopes and delights as are discovered to be evil to them and turn to him that calls them to the Light that enlightens them and the Power and Spirit that works therein seeking to know the Truth more Luk. 24.47 Heb. 6.2 and so to know God and Christ as represented to them therein not preferring their own thoughts and ways before him and his This is that which is called Repentance and Repentance from dead works in which also it is further required 2. Psal 100.1 2. 62.8 Isa 55.1 2 6 7. Prov. 2.1 2 3. c. 3.3 4 5. That by the Light and Power of the Truth afforded them therein and thereunto they yield up unto God to close with Hope Trust in Worship and Serve him according as in the pourings out of his Spirit further his Words and Mind are made known to them So loving and cleaving to God in their Hearts and Affections and walking with him in their Conversations Tit. 2.11 12 13 14. 2 Cor. 5.11 19 20 21. 6 1 2. 1 John 4.8 11 12. Gal. 5.22 23. 6 7 8. as they are thereto directed and help to perceive they ought and as the grace brought to them is saving strengthning and working in them to enable and frame them And so also walking toward Men with such love pity and charity to All Submission and other duties towards Superiors and Relations such affection toward Delight in and cleaving to those that they discern the Light the Truth and the Power of God in and with such sobriety temperance Psal 2.11 12. Luke 16.1 10 11. Matth. 16.24 25. 1 Pet. 2.4 10 11 12 c. Prov. 4.20 27. and abstemiousness from the things of the World and readiness to part with them for God and Christ and to serve God and Men with them such low thoughts of themselves in all their Wisdom and Righteousness Strength and all injoyments here as the grace of God and his Truth appearing to them doth instruct and strengthen them to not turning aside therefrom to the Right-hand or to the Left but walking in the Integrity of their Hearts before him 3. 1 John 1.7 8 9. 1 Kings 8.33 35 c. That wherein at any time they fail and Sin upon the appearance of it to them they acknowledge they said Failings and Sins and through the grace of God and by Jesus Christ their Advocate and Propitiation for their Sins turn back again to God and keep more close to him and walk more stedfastly with him 4. That in all things they acknowledge Psal 62.2 8 12. John 1.7 12. 3.15 16 18. Psal 2.12 96.7 8 9 10. 105.1 2 3. 50.15 own look to and depend upon God in and through Christ according to the manifestations of God and Christ to them for his help light grace strength and all things needful for them ascribing to him by Faith the Glory of his Name believing and holding for true and certain that he is such a one so powerful wise holy good c. as he manifests
aside all that Glory and Happiness expose himself to and bear upon himself for us all that shame and reproach and sorrow to Death and Curse that was due to us and needful for his Ransoming and Saving us without violation to God's Justice and impeachment of his Holiness and now is infinitely ready to save Men in their listening to and obeying him to which he is not wanting to call and impower them The Holy Spirit comes forth in the Name of God and Christ to reprove men for their Sins set before them God and Christ and in with and from them far greater and better things than they are pursuing after and labouring for and therewith strives and wrestles with them for their Repentance and turning to God to seek him and live to him Yea God Father Son and Spirit are exerciseing wonderful forbearance patience and long-suffering toward Sinners here and lading them with variety of benefits to lead them to Repentance and corrects them in Mercy to break them off from their purposes and bring them to accept of Eternal Life and Happiness and all this love and goodness Men do obstinately and impenitently Sin and Rebel against hateing and opposing themselves against God his Son and Spirit Government Grace Truth c. hardning themselves in their Sins refusing their own Mercies for lying Vanities c. and oh What short of Eternal and Infinite Punishment can answer the Deserts of such Ingratitude and Wickedness against so great love and goodness If they that sin'd against the despised Moses's Law Dyed without Mercy how much sorer Punishment doth the rejecting and despising such a love and lover and neglecting such or so great a Salvation expose us to Psal 90.11 According to his fear both his Greatness and Dreadfulness and his Goodness and Mercy leading and ingageing us now to fear him so will be his Terrour and his Wrath in that day 3. That the hainousness of Mens sins against a God so Great so Good Isa 1.3 4 5. c. Heb. 1.12 Psal 5.4 5. Deutr. 32.5 6.15.16 Jon. 2.8 Jer. 2.13 Isa 55.2 3. Heb. 12.15 16 17. 10.26 Prov. 1.24 25 29.1 Rom. 2.5 Psal 58.2 3 4. Act. 28.27 Matth. 13.14 15. so Gratious together with his infinite Purity and perfect hatred of the least Iniquity they are foolish and ingrateful in neglecting and slighting him despising his love favour and friendship and preferring base unworthy Lusts and Objects of Lust before him a very morsel of Meat before his love and favour who hath done so much for us and tenders such infinite love and favour further to us and therein such unspeakable and infinite happiness They are willful in Sinning when no necessity in so doing Yea hold fast Sin with stubbornness obstinacy and impenitency against all light and warning though often told and convinced of the emptiness vanity and unworthiness of them and though such sweet charming allurements of Grace be afforded them as would they but listen to them would draw them off from their Sins and make them willing to part with them bringing such power with them as would Converâ— and heal them and these wilfully stopt kept out and shun'd lest by the power of God in them they should be Converted and be healed by him and this persisted in Jer. 6.15 16 17 28 29 30. 8.5 6 7. Act. 7.51 13.40 41. with resolution to hold their Idols and Vain ways and not to listen to any counsel that should tend to win them off from them rising up in all their strength as it were to withstand their own Salvation when so forcibly tendred to and urged upon them that they had much to do to beat it off even the power of Gods words reproofs and Counsels and the stretchings out of his Hand therein for their Salvation Dent. 32.21 22. Matth. 3.12 Heb. 10.29 30. This this is that that is infinitely offensive to such an infinitely holy pure and perfect Majesty whose Eyes cannot look upon Iniquity and kindles such a fire of wrath in his Breast against the Sinners as shall burn for ever upon them and shall not be quenched It 's Mens trampling under foot the Son of God and therein all God's love and counting the Blood of the Covenant wherewith they are Sanctifyed and have all their liberty to God an unholy common thing and therein slighting all Christ's Love and Sufferings for them and doing despight to the Spirit of Grace that spake graciously to them and let Gods infinite favour before them 't is this lays them open to the Vengeance of the Almighty and it s a fearful thing to fall into the hands of the Living God without the Mediator to interpose being rejected by them Indeed those Men that believe not but deny That Christ died for any but his Elect and those that shall be saved and That he gives any sufficient grace for their Conversion to him And so put the stress of their Sining and Suffering upon Adam's Sin and that also necessitated by God's Decree rendring them inthral'd to Sin so as that with that help afforded of God without any intention of their Salvation they cannot but Sin and Rebel and yet Assert an Eternal and Infinite Torment to be their Portion in their Persons though in their persons never so favoured of God or indued with any such Grace as that they were really ingaged to live to him or had any power or capacity so to do those men I say render God exceeding harsh and such as no Christian heart may indure to think him Clothing him rather with the Titles and Colours of Satan the Abâ—ddon and Man-slayer things not fit to be mentioned then with those Titles of Love and Loveliness that belong to him The unreasonableness of their Doctrine and its contrariety to the Scriptures overthrows the Equity and Justness of such Torments or Gospel-Terrours and its likely puts men upon seeking Evasions to avoid the Belief of such a Doctrine as renders God so unlovely to them But upon the Considerations we have mentioned there appears so much Equity as may silence and vanquish Reason it self into subjection and both provoke to Gospel-Obedience and perswade to believe and judge equitable and so make Men endeavour to avoid and flee from the Gospel-Terrours forementioned And such things also are held forth in the Gospel as true in themselves and fit and meet to be propounded to all and to be believed by them CHAP. IV. Of some Distinctions signified and contained in the Doctrine of the Gospel as before declared THere are also divers Distinctions with reference to Things and Persons signified and contained in the Gospel-Doctrin which we may briefly touch upon before we pass it as to say About Two Adams or Men mentioned in the Scripture as opposed one to the other Two kinds of Covenants Righteousness Sins Judgments Worlds Lives and Deaths A Two-fold appearance of the Person of Christ with the distinct Works of them A Two-fold Personal Coming
Earth so as that Terah Abraham's Father was not free from it though both Noah and Shem and divers other good Men it 's likely were then living but that is to be attributed to Mens corrupting themselves God nevertheless was dispensing the knowledge of his word to and amongst them but more fully yea more fully than to the Holy men in former Ages was he pleased to dispense and give it forth to Abraham with Isaac and Jacob and their Children Abraham he called and chose and brought out 〈◊〉 Vr of the Chaldees and made known him self more familiarly and clearly to him by way of Covenant with him finding his heart faithfull Gen. 12.3 18.18 22.18 26.4 28.14 Gal. 3.8 9. as Neh. 9.7 8. with Gen. 12.1 Heb. 11.8 To him he revealed That of him should the promised Seed be and so to Isaac and Jacob after him and that in that Seed all the Families of the Earth should be blessed there blessing should be prepared for them and given unto them with respect to which he called his name Abraham as ordaining him a Father of the many Nations that they might be directed thither to look for blessing To him therefore Melchisedeck also the Priest of the most High God and King of Salem Gen. 14.19 20. gave a most solemn blessing after his return from the slaughter of the Kings Rom. 4.11 12. by which his name was made famous doubtless in all those Nations To him God gave the word of Faith even the promise of blessing in his Seed to all the Families of the Earth to propagate a Spiritual Seed to God by of whom Abraham Ministerially should be the Father and added to it the sign of Circumcision a Seal of the Righteousness of the Faith which he had both as it signifies a gracious believing and as it signifies the Word and Doctrine to be held forth to his Children and Servants and in the World as he had opportunity before he was Circumcised for the Sealing unto men the truth of that Faith that was given to him and held forth by him that therein they that received it might be justified and accepted of God as righteous even they that believed God's Revelation to him of blessing in his Seed to all the Nations and there sought it Which blessing what could it signifie but that in and by his Seed sin should be satisfied for and taken away Rom. 4.6 7. 2 Cor. 5.19 20. and the Curse and Death removed and that access to God and Grace and a fvour with God might through him be had even by them all which same blessing and promise was also given to Isaac and Jacob as may be seen in the Scriptures fore quoted yea to them all also was given further the promise of another Inheritance an Heavenly Countrey figured too by the promise of the Land of Canaan which they believed and hoped for and sought after and plainly declared their Faith and expectation of Heb. 11.9 10 13 14 15 16. Something sure was in this beyond what the former Fathers had revealed to them by vertue of which he obtained the honour of being called the Friend of God and the Father of all that believe 2 Chron. 20.7 Jam. 2.21 23. Rom. 4.16 Gen. 49.10 To and by Jacob also was yet further revealed that the promised Seed should be of his son Judah whom also he calls the Shiloh or Peace-maker as implying his work should be to make peace between God and Men and between Men and Men for unto him should be the gathering of the People or their obedience yea and this famous hint was further given him of the time of Christ's coming that it should be before the Scepter or Tribe should depart from Judah and a Law-giver should cease from between his feet that is they should be continued a Tribe and have the form of a Commonwealth and Government amongst them though for sometime interrupted as to the power with them yet not taken or removed wholly from them till Shiloh should come or be born to him Now this manifestation of God and of the knowledge of himself and Son vouchsafed to those Patriarchs they transmitted to their Children and it was kept by and with them in Egypt till the time of their delivery Heb. 11.25 26. thence by Joseph and his Brethren during their lives and after that by the Fathers that succeeded them though the generality of them declined from walking with God perfectly and defiled themselves with the Idols of the Egyptians even as the Children of Ishmael Abraham's Son by Hagar and his Sons by Keturah and Esau and his posterity too to whom yet their Fathers Abraham and Isaac were not wanting to transmit the knowledge of God they had received from him too generally had done And yet we may not think that because those Worthies onely had the honour and priviledge to be chosen to have such further dispensations of the Mystery of God opened to them and be trusted with them and no others so as they that therefore there were no other holy Men in those times but they or no knowledge of God and means of Salvation afforded to other Nations For beside what we have said Sect. 1. it is evident as we noted above that Shem and Arphaxad and Heber were living a good part of those times yea and there was Lot too and Melchisedech if a man in the days of Abraham and Lot is called a Righteous man 2 Pet. 2.7 8. yea evident it is that amongst the Children of the East there were Job and his Friends good men Job 1.1 5 8. 17.8 9. yea Job highly commended as not inferiour to any for the fear of God and uprightness of his heart and they spoke of Righteous and Innocent men in their discourses as supposing there were such then to be found amongst them and they are probably conceived to have lived about the time of Israel's sojourning in * Colligimus ex libro ejus tertia generatione posteriorem fuisse Jobum quam Israel Aug. de Civit. Dei lib. 18. cap. 47. Egypt And at the time of Israels deliverance out of Egypt God did marvellously make bare his Arm amongst the Naâ—ons that they might know and seek him especially to Israel by the hand of Moses and Aaron Now the Ages spoken to in this Section contain at least eight or nine hundred years according to Bishop Vsher eight hundred fifty seven beginning the 430 years which it is said the sojourning of the Children of Israel in the Land of Egypt continued from Abraham's coming out of his own Countrey into the Land and so from his and his Seeds becoming sojourners and the promise being made to him of Blessing in his Seed for all the Families of the Earth mentioned by the Apostle Gal. 3.8 16 17. which promise he says was confirmed with him four hundred and thirty years before the Law And indeed it is to be minded that the
God as afterwards we read he did and that God smelled a sweet savour of rest therein and why a sweet savour of rest Gen. 7.2 3. 8.20 21. Seeing God himself after testifies that he had no pleasure in Burnt Offerings 〈◊〉 Sacrifices the blood of Goats or the 〈◊〉 of Rams Pâ—l 40.7 8 10 50.8 9 10 11 12 13 14. Act. 17.25 26 27. Heb. 10.2 3 4. c. It could not be because God wanted or had any refreshing 〈◊〉 them for he â—eeds them not nor is he worshipped with mens hands as if he needed any thing seeing he giveth to all life and breath and all things nor was it because they could take away or make satisfaction for their sins for it's noâ— posâ— sible the blood of such Creatures should do any such things but surely it was because he had appointed them as a meâ—rial of his Son and as types and figures of him and because of the faith of the Sacrificer in him Sen. 9. with Levit. 17. As with reference to the blood of Christ to be shed for us he gave them the blood of those Creatures to make attonement on the Alter for their Souls and therefore also when he allowed men the eating of flesh he forbad the eating of blood to them Yea that they were appointed of God and to such ends too may yet further appear both by the practice of all the Patriarchs and in that when God had bid Abraham offer up his Son Isado for a Burnt Offering Abâ—â—bam said to Isaac inquiring where the Sacrifice was Psal 105.15 Gen. 22.8 God will provide himself a Lamb for a Burnt Offering which he being a Prophet might speak of the seed promised him as believing that he should be the Lamb of God to take away the sins of the world and bring in blessings to all Nations and yet more clearly in that God afterward by Law more fully appointed them by Moses Heb. 11.10 1 5. and as the Apoâ—â—le tells us to be shadows of good things to come 'T is true there might be divers ends and reasons of Gods appointing them as 1. That men might thereby acknowledge him the Lord the Author and Giver of all good things to them which they testified by giving some of them to him by Sacrifice as also by giving him in his Preists the Tenths or Tithes of them 2. That men might therein joyn together in their worship and acknowledgement of God and so that a publick worship of him might be kept up in the world by which men might be instructed to own and acknowledge him successively and not attribute things to other causes and take and use them as their own at their pleasures and so fall to Atheism and Irreligion but seeing though God was the maker of all things before the fall yet his continuing and giving those good things to man kind since the fall for which he is continually to be acknowledged and blessed by fallen mankind is through Christ and his death foâ—en 3. The great reason therefore of such alway of acknowledging him and his bounty was the promise and interposure of Christ and that he and his love might therein be signified to and acknowledged and remembred by men which wâ— fitly represented in the shedding the blooâ— of the living Sacrifices and in the offering them generally by fire unto God 〈◊〉 therein was both a remembrance of 〈◊〉 and of death deserved by sin and also 〈◊〉 fore-signifying of the Death and Sacrificâ— of the Messiah instead of men to take away mans sin and by destoying Death to be his Resurrection and Life therefrom and that through him and his Death and Sacrifice men might have and had their access to God to worship him and might receive favour and blessing from him Surely this was the main ground of all their Sacrificing in its first institution and so there was therein aâ— more full teaching by way of representation of the meaning of the foregoing Oracle about the promised Seed and how he should bruise the Serpents Head And to such ends was it delivered over traditionally from Father to Son to be practised by all Nations who retained this way of worship till the Messias came and till the Preaching of him as come put an end thereto as well the Gentiles aâ— the Jews had their Sacrifices Atonements Expiations for sin c. though they being degenerated and gone from the faith of the true God and the right way of worshipping him lost also the right end and manner of Sacrificing and as they multiplied gods to themselves so they invented and brought in new Rites and Ceremonies to those devised or supposed gods according as their own fancies and Satan â—ed them which thing also in great measure befel the Jews notwithstanding that God took more peculiar care of them and to keep them from such degeneration gave them Laws and Statues in writing prescribing to them both to Sacrifice to himself only and when and where and what to Sacrifice for he appointed them many kinds of Offerings all pointing to Christ and to continue till the time of Reformation by his appearing himself to put away sin by the Sacrifice of Himself for us Yet they also casting his Law behind their backs and desiring to be and do like other Nations fell into abominable Superstitions and Idolatries and even in their Sacrificing to God and according to his Rules prescribed as to external form lost the right end and use of it putting it in the place of Christ and seeking to establish a righteousness to themselves in so doing or conceiting that thereby they should obtain and have Gods favour and be justified and saved in and notwithstanding their prophane and wicked living so as that God often pronounced against them that he obhorred and loathed them and esteemed their Sacrificing an Ox no better than the killing a Man or cutting off a Dogs neck c. even then things unlawful and forbidden by him This also we might further note by the way that at two several times the Gospel was given forth by Word 〈◊〉 Sealed by outward Ordinance to 〈◊〉 whole world universally before the 〈◊〉 ving of the Law and so there was a 〈◊〉 â—ouchsafed for preserving and witneâ— it to and with all men Namely 〈◊〉 1. To Adam and his Family who 〈◊〉 by Word and Ordinance namely 〈◊〉 curfice was to deliver it to his Posteâ— and they thereby to keep the publicâ— knowledgement of it from Father to 〈◊〉 successively from which Cain and his Family swerving and making a Reâ— Schism and by degrees the sounder 〈◊〉 of the Church too even the Sons of God by mixing themselves with Cains Family and receiving their corruptionâ— proving Nephisms and Apostates from God the whole World became corrupt from the true Faith and right Worship so as that only Noah was fouâ— perfect in his Generations and God swept them all away with the Flood preserving only that Preacher of Righteousness with
Sacrifice there is provided for men generally a way of cleansing their Consciences and Spirits from sin both guilt and filth of it namely the Faith of the Son of God the truth concerning him as given forth by him in his Spirit in the opening and bringing to mind his Death and Sufferings for us and the love therein testified to us there through men may find cleansing from all their uncleanesses of Flesh and Spirit But he that will retain his filthiness or seek some other way of deansing than by the Bloud of sprinkling and will not obey the Gospel to be purified thereby shall be cut off from part or fellowship in Christ and with his Congregation Heb. 9.13 14 10.22 29. 12.24 25. Joh. 13.8 4. Yea and to add no more the very Tabernacle and Temple themselves the places appointed for the Worship of God as for offering Sacrifices and burning Incense which burning of Incense was also a Type of Christ's Meditation by way of Intercession were clearly Types of Christ Col. 1.19 2 9. as the Spiritual place of our Worship and of the Church in Union with him for he is the Place or Person where God hath placed all his fulness the fulness of the God-head dwells Bodily in him Isa 53.10 56.7 Heb. 17 10 13. he is both the Altar of Burnt offering and Burnt offering it self his Soul being made an Offering for our sinand upon him are all our Offerings to be laid He is the door into the House of God the way by which we may enter into the Holy place to have fellowship with him and his people yea the way into the holy of Holies Joh. 10.9 Heb. 10.20 yea the Molten Sea and Layer for the Priests and Sacrifices to be wash'd in Typified him the Sacrificer and Cleanser of us and our Offerings the Golden Candlest and Table of Shew-bread figured him the light and food of the Soul The Altar of Incense shewed him to be the perfumer of our Prayers and Services as he appears for us within the Vail even in Heaven where also he is the Propitiatory or Mercy Seat and obtaining pardon for and covering our sins mediates the New Testainent and obtains a keeping of Covenant and Mercy with all that Worship God in and by him presenting them acceptable in himself Yea he is the High Priest in the Holy of Holies with the Names of the Tribes of Israel upon his shoulders bearing and presenting them before God for ever the house of Prayer for all people Isa 56.7 and the looking toward the Temple of old in their Prayers or their praying in it instructed them to look to Christ in all their services as also their orders of Porters Singers c. Typed out the Spiritual Worship and Worshippers of God in Christ who is as is said both the door to be opened and kept open or shut in and by the Gospel upon men as they are mere to enter or be excluded Yea he also he is great Door-keeper that hath the Keys of David that opens and no man shuts and shuts and no man opens the matter and Ground of all our Songs and Praises and the great Master of the Musick tuning the heart by his word and Spirit put thereinto so as they may make melody unto God but of most of these things we spake above Christ then was the end and ground of all these Ordinances in which the People were to exercise themselves till his personal appearance and offering up the acceptable Sacrifice when he swallowed them all up in himself being the substance of those many shadows which all vanished at his appearing when he propounded himself in the Gospel to 〈◊〉 as the truth of all and the Spirit of them in which now God without these shâ—â— dows wâ—ll be worshipped by us Thought yet he hath also appointed us some 〈◊〉 outward Ordinances of Worship to â—serve to and amongst ourselves and others a lively remembrance of Gods grace in him towards us Of which it remains that we say something also before we conclude this Discourse about Gods Ordinances SECT 7. Of Baptism QUestionless Christs Ordinances appointed by himself at and since his coming must needs have their ground in him and bear witness to him they are but few in stead of the many before injoyned and practised namely Buptism and the Lords Supper of which in order Baptism as to the outward act of it is a dipping or plunging into Matth. 3.17 18. 28 19 20. or washing with water into the Name that is to the belief and confession of the Doctrine of Christ and so into or unto the Name of the Father Son and Holy Ghost who were distinctly made manifest in the Baptism of Christ and are distinctly mentioned in the Commission given by Christ for Baptism after his Resurrection The outward act of Baptising was praâ—â—ed before amongst the Jews upon diâ—ers occasions whence we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 9.10 that â—ere were in the Law divers Baptisms or Washings but it was first appointed of God as an Ordinance for manifesting and witnessing to Christ come in the flesh to John the Son of Zachary forerunner of Christ called thence John the Baptist Luke 3.2 3. or Baptizer who was not that Light of men nor witnessed of himself or men as directing them to themselves or him John 1.6 7 29. but came to bear witness to the Light in all his Ministration and so did witness both by Word and Baptism that Jesus was the Christ the Lamb of God that takes away the sin of the world endeavouring to reduce men to him by calling them to repent of their former mistakes and miscarriages in which they had wandred from him either lifting up themselves by their birth of Abraham or by their having and observing the Law and Ordinances of God in the outward acts of them or else by growing altogether prophane and casting Gods Law and Doctrine behind them He therefore pulling down their Mountains or high Thoughts of themselves because of such fleshly priviledges and filling up the Valsies by elevating mens minds to higher thoughts of God and his goodness to them that were ready to fink in fight of their own sinfulness and worthlesness preached Jesus to them and the Kingdom of God brought nigh to them in him and 〈◊〉 further instruction of them in his Doctrinâ— washed them in Water unto repentance saying they should believe in him that came after him in whom they should find forgiveness of their sins and the Spiritual Baptism washing them from their sins and so should meet with Gods grace and blessing in him So that that Ordinance did not witness men to be holy righteous penitent believers or the like though men in coming to it desiring or yeilding to it did at least intimately profess some desire after God belief of the Doctrine Preached and desire to repent and do better yea and were ingaged thereby so to do whence
we find some confessing their sins and others professing their faith nay on the contrary it intimately testified of men that they are naturally or as in themselves sinners and so unclean filthy unfit for fellowship with God and therefore need to be washed and cleansed by his grace in Christ but it directly witnesseth to and of Christ and God in Christ that he hath provided a Laver and Fountain of Grace in Christ for us to be washed in John 1.31 thence it 's said also that John in his Baptizing was sent that Christ might be made manifest to Israel not that Israel might be made manifest to Christ Matth. 28 19. or to John Yes thence also Christ after his Resurrection appointed it as a medium for discipling all the Nations or Gentiles unto him and bids them baptize men into or unto the Name of the Father and of the Son and of the Holy Ghost which name is but one and is all included in the name of Christ neither limiting it to Disciples really already such as believe for he said not go ye disciple the Nations baptizing those of them that believe but disciple all the Nations or Gentiles baptizing them namely in or as a means of discipling them nor much less did he bid them baptize them in the name of or by vertue of their Faith Repentance goodness as sealing or bearing testimony to them but in or unto the Name Authority Government Doctrine of the Father Son and Holy Ghost as witnessing that to men therein and engaging them thereto to seek all forgiveness cleansing grace and blessing therein and assuring them that therein is to be met with by them whatsoever may conduce unto their salvation thence they that are baptized into Christ Gal. 3.26 27. have put on Christ are engaged to let go all other considences and grounds of expecting favour and blessing from God and to seek and expect all in Christ in believing in and obâ—ying him and so in the main end of it it â—grees with Circumcision sealing the righteousness of the faith of Abraham which he had when Uncircumcised that is to say that in believing the word and doctrine of God concerning Jesus Christ they do rightly and truly and are theâ— in justified and accepted with God 〈◊〉 and rather that there is forgiveness â—â—stification and cleansing from sin freely prepared in Christ for men and held forth or given in him to them and that therefore God requires and approves of it in men that they come to him for it Thence also we no where find that John or Christ or his Apostles did either will it or did practice it to turn away any that came to be baptised by them and so to be received into Gods Church or Kingdom we read indeed that some Pharisees refused to submit to that Ordinance as not owning 〈◊〉 or their need of it and that John admonished and warned others not to rest in any conceits of their fleshly priviledge as their being descended of Abraham or in their being baptised by him for in 〈◊〉 much as he tells them that he baptised them with Water he would rather have them but wash away such carnal rests and look directly to the end of his baptisms namely to Jesus the Lamb of God that takes away the Sin of the World and Baptizes with the holy Ghost and Fire But we find none of Christs Servants turning any way from it Matth. 13.47 young or old but on the contrary That they gathered together so many as they found i.e. 〈◊〉 the gracious Providence of God ordered to come to them good and bad Mat. 21.10 We find them turning out some for time or giving them over to Satan 〈◊〉 some scandalous or enormous Disorderg after they had joyned themselves to the Church of God but never keeping out any Man Woman or Child that desired or were brought to them for admision except we shall reckon as such their rebuking some that brought little Children to Christ for the laying on of hands for which Christ Mark 10.13 14. to shew his great dislike thereof and admonish them to do no more so for the future sharply rebuked them and instructed them that of such is the Kingdom of God and what Kingdom but that in which were such outward Administrations to men and of which he gave the Keys to them And the reason of it surely is because the grace of God in Christ brings Salvation to all Men. There is in Christ help healing and blessing for all the Families of the Earth and therefore all are called and invited to come to him his Church being as a great and publick Hospital whereunto all Sinners are called that they might be healed by him Indeed it is not the outward Baptism or Baptizing that Saves It is not the servants washing or Baptizing the outward man and therefore did they not Preach or lift up their Baptisme as that which was sufficient or much less Baptize men into their Baptisâ—â— but unto Christ Nay they told them they Baptized that they admitted into the floor of the Church one and other both Wheat and Chaff but Christ would in his due time make a Separation But yet inasmuch as Christ hath ordained this Ordinance to witness to himself and oblige and ingage the Baptized to seek their Help and Salvation in him and so in the Name of the Father Son and holy Ghost we may expect Christ's Presence and Blessing upon and unto the Baptized therein who hath not said to the Seed of Jacob that they seek him in any of his Ordinances in vain Lastly This Ordinance though not at all times appointed to the Church or observed in it not till the actual coming of Christ in the flesh as now it is though the Fathers passing through the Red Sea had something of like nature and use after a sort with it 1 Cor. 10.2 3. yet it is to continue to the Worlds end or to the appearance of Christ again as appears Matth. 28.19 20. in that enjoyning his Disciples to Disciple Baptizing c. he promises his Presence with them to the end of the World True there is no express mention there of Water but yet that being the known way of baptizing which the servants of Christ were capable of baptizing in and that being also afterward practised by them both upon Jews and Gentiles though the pouring out the Name or Doctrine of Christ and the instructing the Nations thereinto was their main and principal work no doubt but the baptizing with water was included therein so that this is one of the Ordinances of Christ now in force with us to witness to him besides which we have another namely the Supper of the Lord of which nextly SECT 8. Of the Lords Supper DOubt cannot be made of this Ordinance but that Christ is the ground and end of it seeing he himself did institute it in the Night in which he was betrayed after He with his Disciples had
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
to Satan and their own hearts to stir up envy and hatred against them Thus we find too God threatning obstinate people that refuse to walk in his ways or be warned by the sound of his Trumpet that he will lay stumbling blocks before them and the Father and Son shall fall together upon them Jer. 6.17 Isa 8.13 14. Rom. 9.33 18 21. Such was Christ's weakness Cross and abasement and the Fathers withdrawing from him 1 Cor. 1 2â— on the Cross to the Jews and Pharisees who out of envy put him to Death and the Preaching of the Cross to the generality of them 4. Yea we may add if we can conceive otherwise of it then as included in what is said By cursing his Blessings and even his own Ordinances to Men as Mal. 2.1 2. That they should be made as snares and traps to them for their abuse of them as in Psal 69.22 23 24 25. Let their table become a snare and that which was for their welfare a trap c. Yet this is so accidentally as it were by reason of their pride covetousness c. which apts them to take offence and boggle at the Word of God which altogether speaks in such was against them vexing galling and inraging them they loving their deeds that are evil and so becoming a Savour of Death unto Death to them Yea the very Spirit of God may work such Discoveries of their resisting and rejecting them to their very hearts as may occasion the heart retaining its love to iniquity to exert its wickedness and so occasionally harden it to desperate Rebellion and so may his Judgment too as in Rev. 16 8 9. And thus I conceive of God's hardening Operations or such Operations as attributed to him I shall close up this Chapter with Mr. Mallers Exposition of those Words in Psal 105.25 He turned their hearts to hate his people Not that God saith he was the Author of Pharaohs and the Aegyptians evil Counsels or that he put those crafty and wicked counsels into their minds For God is a God that wills not Iniquity c. Which sentence is repeared often in the Scriptures as in Deut. 32. Hos 11. Psal 92. Ezek. 33. Which with both hands or rather with our whole Soul is to be held fast by us that we may know that God is not the cause of any Sin nor doth he will effect or approve of the wickedness and obstinacy of the Wicked but the cause of Sin is the corrupt will of Man and the suggestion of the Devil but God is said to have perverted or turned Pharaâ—hs and the Aegyptians hearts in that he forsaking them left their preverse hearts such as they were naturally that they might pour out their hatred conceived against Israel which hatred was not of God but of their inbred malice pride covetuousness which because God did not correct or take away by his Grace he is said to have perverted or turned their hearts that the Godly might understand that those things which happen to them from such evil men come not unto them without his will This says he is the most sincere meaning of it and most consonant to the Scriptures To which agrees Aug. Tom. 2. contra Pelag. p. 300. God hardens not by putting Malice into men but by withdrawing his mercy from them And in his First Book against the 2 Epist of Pelag. chap. 18. No man is compelled by the power of God against his will either to good or evil but God forsaking men deservedly they go into evil and helping them undeservedly they are converted to good That Phrase of perverting them and hardning them used sixteen times in Exodus is not to be understood of any efficacious action of God but of his permission and forsaking as Aust Lib. 5. contrae Julianum For it is usual in the Hebrew Tongue that Verbs or words signifying Actions are put for the causes of Actions either truly such or such as without which they would not be which seeing they are the Will Power Permission it often falls out that they are to be expounded by I will I can I suffer or permit and by their own infinitive as Gal. 5. So many as are justified by the Law that is desire to be justified 1 Cor. 10. I please all men that is desire or endeavour it Luk. 8. Hearing they bear not that is will not hear Why hast thou made us to erre from thy ways and hardned our hearts from thy fear that is Why hast thou left us and suffered us to erre c. And not rather drawn us back and governed us by thy Spirit that by our negligence malice or wickedness we rush not into evil c. Thus he which soberly construed and looked upon as the Judicial acts of God after Grace extended and rejected I conceive to be very right and Orthodox For which cause I have thus noted and transcribed it as worthy to be credited and received And thus much for the kinds of God's operations in which also we have shewed the manner of God's working in operations of this latter kind which respect the working of men to Sin or rather in what sense such operations may be Attributed to God I might have noted also That the same sentence of Truth or providence of God may have diverse operations in divers men as that saying of Christ to the Jews Joh. 8.32 If ye continue in my words then are ye my Disciples indeed and Ye shall know the truth and the truth shall set you free As it occasionally offended and inraged those Jews so it might comfort others and instruct others in the way to obtain freedome and admonish others of and cause them to fear departing from his words and as the same cloud that protected the Israelites blew the Aegyptians into the Sea But I pass it and come to what remains viz. The manner of God's working in his Gracious Operations which are more properly directly and effectively his CHAP. X. Of the manner of God's working in Men by his grace preventing accompanying and following them SECT 1. That God's gracious operations are according to the counsel of his will and in some sense different and unlike IT is most certain that God as the Apostle says Ephes 1.11 worketh all things according to the counsel of his will All things namely that he worketh or we may not say That he worketh â—ens Sins and Evils in them or the works of the Devil which he came to destroy 〈◊〉 all things that he worketh he worketh according as his most infinitely wise â—nderstanding directeth and his will â—herein determineth without asking advice of or submitting himself to the guiâ—ance of any Creature whatsoever â—hough yet heither doth the Apostle thereâ— mean that he worketh nothing with respect to our wills and works for sureâ—y that is not so but in all his punishments and rewards as properly such he hath respect to the wills and workings of Men and so the counsel of his will
him in the day of his power or armies that is of his being glorified at God's right hand and in the Gospel which is the power of God to the salvation of those that believe or credit it and to the making them free and willing to serve him Rom. 1.16 and so in the day of his armies and companies going forth to propagate his Name and fight the good fight of Faith his people those that stand on his side and for him offer themselves freely Nay further it 's granted that no man makes himself willing to serve Christ but they that come to him his people are made free by his power working in his Gospel published to them his truth set before them and abiding by them as in that of John 8.30 31 32. If ye continue in my words that is hearing and receiving or minding them then are ye my disciples that is his people indeed and ye shall know the truth and the truth shall make you free set you at liberty from the love of sin and the world c. to serve and walk with God in holiness and righteousness and so offer up your selves free-will offerings to God Which place fitly expounds the other and yet clearly shews that that is a consequent operation of God following upon mens receiving and continuing in the truth preventing them and so becoming his people in which they are more made his or given up to him and so is propounded conditionally to such as do but begin to credit the truth and listen to it agreeing with that in John 6.44 45. No man can come to me except the Father who hath sent me draw him As it is written in the Prophets And they that is Sion's children the waiters upon God in the Doctrine given forth in Sion Isa 54.13 shall all be taught of God Every one therefore that heareth and learneth of the Father that is thy people shall come to me shall be a willing people Agreeable also to that is Hos 6.3 Then shall we know if we follow on to know c. And Isa 55.5 6. Thou shalt call a Nation that thou knewest not and a Nation that knew not thee shall run after thee shall be willing or voluntaries because of the Lord thy God and for the holy one of Israel for he shall glorifie thee Seek ye the Lord while he maybe found and call upon him while he is nigh c. As if he should say The glory of Christ discovered in his calls by the Father's teaching being beheld shall make people willing and free to follow Christ they that know or take notice of his Name will trust in him seek therefore to know that Name or discern that Glory c. This may indeed shew what we have noted before that they that yield up to the counsels and calls of God afforded with his preventing operations and so look or listen to Christ and God in Christ shall find the creative power of God framing their hearts to the love of Christ and causing them to run freely after him yea that hinders not but that men to whom those preventing operations are afforded may resist and wind out from the counsels and teachings of God therewith given them and so frustrate themselves of the creative operations that follow upon mens not so resisting Isa 53.1 They that believe not the report prove not the arm of the Lord that is to be met with therein by men Naaman not washing in Jordan had not felt the power of God to heal him Some I know urge that of Luke 14.23 Compel them to come in But that being spoken to the servants as to be their act can signifie no more than a more earnest urgency with men on their parts and cannot inforce the signification of any compulsive irresistible working of God and therefore I shall not further insist upon it SECT 6. 1 Cor. 4.7 Considered and Mens Collections from it SOme from that saying of the Apostle Who maketh thee to differ 1 Cor. 4.7 or what hast thou that thou hast not received And if thou hast received it why dost thou then boast argue that it is and must be some more special irresistible grace of God afforded to some men more than to others that working irresistibly differences them in point of believing from others upon whom God doth not so irresistibly work and that they received from God their very doing better as to hearing and learning than others which if God had given to others as well as to them theâ— would have done yea must necessariâ— have done as well as they But here again Men mind not that they swerve from the Apostles scope and business and wrest or carry his words from the thing he treats about which is not of mens hearing the Word of God and giving heed to him in the means of Grace though that also is of God but of believers difference in their gifts and receipts of Gifts from God by occasion of which some were apt to be puffed up above others and some for one who had greater Gifts against another who had less as appears clearly in the former Verse To these he saith even to them who had more excellent Gifts Who made thee to differ or excel What hast thou What Gift or Excellency that thy Brother hath not which thou hast not received And if thou hast received it why dost thou then boast or pride thy self of it as attributing it to thy self and lifting up thy self above thy brother by it This is clearly and evidently the scope of the Apostle in that place which being kept to we cannot err by occasion of his words But if we will take his words and carry them from their scope we may perchance through our reason fall into mistakes as if we should thence argue that we have no cause or ground any of us to commend one mans diligence in the use of his talent and fault another mans slothfulness or that the slothful ought in like manner to be excused or not blamed as the other that hath less Gifts though diligent in them because as the one mans less Gifts proceed from God's good pleasure to give him less as but two talents when another hath five so the other mans slothfulness in like manner proceeded from God's good pleasure too that pleased not to give him such diligence as another hath Surely he that minds the Scriptures would see such an use of those words as so to argue from them to be but an abuse of them And so If we should thence conclude that God made Adam to differ from himself by falling from his created innocency or suppose there had been another man every way as perfect as Adam and no more free and able to stand than Adam and every way alike tempted and assisted as he must he needs have fallen as Adam did if so then how had Adam power to have stood and how was his fall meerly wilful and voluntary nay how can it
general ordinary way or Medium in and with which the power of God is put forth and operates both for bringing in men to himself and keeping them with himself unto eternal life is the discovery or makiâ—â—own of his Name Power goodne◠〈◊〉 And this in the more clear mean◠〈◊〉 making known his Son distinctly 〈◊〉 love in him to mankind or to the wâ— and so to those souls that he works up◠〈◊〉 To which the Law convincing of sin 〈◊〉 â—ching the knowledg of it with all repâ—â—s and chastisements and judgments are but subordinate and superadded means to drive the Soul to take a more ready view of his foresaid Love Goodness Name c. And all the ordinances and commands of duties but either appointments of and injunctions to ways in which his Name and Son are to be sought and soon that being brought in to him he might justify us and be our righteousness or else to witness to and glorify his Name in word or conversation 1 John 4.19 Rom. 1.16 17. and 2.4 5. Psal 9 10. and 36.7 8 9. Rom. 10.17 and 15.9 10 11 12. John 3.3.5.14 15 16 17. and 1.12 13. Tit. 2.11 12 13 14. Philip 1.27 And therefore they that darken and render doubtfull to men the love pity and good will of God in Christ towards them and readiness to save them through him and put men to seek to find it out by their endeavours after works and frames serve not God therein nor do they profit men but are instruments rather in the hand of Sathan to hurt and hinder them Nor are such rightly begotten to or born of God who not believing but neglecting the name of God and his â—ve and good will in Christ to mankin◠〈◊〉 so towards themselves have their hâ—â—wards God begot and Sprung up and â—ed in them from the conceit and â—deration of any frames changes act◠〈◊〉 and endeavours of their own but are â—dren of the Bondwoman Acts 2 8. 〈◊〉 Rom. 9.8 Jam. 1.18 19. Gal. 4.22 23 24. c. Luke 18.10 11 12. Math. 23.13 Isa 28.12 13 14 15 16 17. and 29. 9 10 11 12 13. Psal 118.22 2 Cor. 4.4 1 Thes 2.16 with 2.4 5 6 7. Rom. 9.30 31. and 10.1 2 3. 12. That those who are begotten and born to God in and by the discoveries of himself his Name and goodness in Christ to mankind so as that through his love to them while sinners and ungodly their hearts are overcome to hope in him and love him and so to yield up themselves to him to be his and to live to him they are the Children of God and of the promise the called according to his purpose the Elect and fore known ones whom he hath praedestinated or fore-ordained in Christ and through him to be conformed to him and his image in sufferings and in glory And accordingly such he hath used to call forth to service and sufferings for him and in their faithfulness therein hath justifyed and approved them and afterwards glorifyed them and so he will yet do which may animate such lovers of him for his love to hold them fast by him in all their sufferings either from o◠〈◊〉 him as knowing they are ordained o◠〈◊〉 thereto for their conforming to him 〈◊〉 1.12 13. and 3.3.5.14 15 16. 〈◊〉 3.7 8.9.26 27 28 29. Rom. 9. 〈◊〉 8.28 29 30 31 32. c. 1 Thes 〈◊〉 1 Pet. 2.21 Isa 50.8.9 Jam. 5. 〈…〉 Heb. 11.39 40. and 12.1 2 〈◊〉 Thus for the positions SECT 3. Some brief hints of uses of the foregoing Treatise and first of the first branch thereof WHat we have hitherto say'd in this treatise may be diversly usefull And first that which we have noted â—bout the Gospel doctrine as to the faith hope obedience and terrours of it may serve Vse 1 1. First to inform us of and instruct us into 1. The great love mercy pity and good will of God to us and to all men both as men made by him and more abundantly as and notwithstanding fallen from him in Adam and so become in our selves miserable corrupt loathsom and the great grace of our Lord Jesus towards us in so abasing himself at the will and appointment of the Father for us the great price he hath set upon us and provision made for us for our Salvation and happiness In this was manifested the love of God to us that he sent his only begotten Son into the â—woâ— that we might live through him In 〈◊〉 do men waving this demonstration 〈◊〉 seek to know it some other way by â—ing into themselves and indeavour◠〈◊〉 to frame themselves to love him 〈◊〉 is love not that we loved him 〈◊〉 â—he loved us and sent his only begoâ— Son to be the propitiation for our sins 1 John 4.9 10. And ye know the grace of our Lord Jesus Christ that he being rich became poor that we through his poverty might be made rich 2 Cor. 8.9 So that therein also is discovered to us good ground given us in him of looking to and hoping in him and of loving of and living to him that hath done prepared and set before us so greaâ— things as the word of truth speaks of having not spared his own Son but delivered him up for us all how shall he not with him freely give us all things Rom. 8.32 He dyed for all that they that live should not henceforth live to themselves but to him that dyed for them and rose again 2 Cor. 5.15 God was in Christ reconciling the world to himself not imputing their trespasses to them we pray you in Christs stead therefore be ye reconciled unto God ver 19 20. See also Rom. 12.1 2. The wretchedness and misery of our condition by nature who needed such a remedy to be made and provided for us and so the odiousness of our sins both of that sin of Adam and of us all in him and the sinfulness thence contracted and much more yet of continuing in sin against him after and notwithstanding such mercy and kindness shewed us for our redemption and so also the deadness of us through sin both as to the sentence of the law pronouncing us dead and condemned men and the utter deadness of our selves in our powers to help and remedy our selves and one another yea such deadness as no creature power in our selves or in Heaven or Earth could raise us out of it which is clearly seen in the cross of Christ in that he dyed for us all to save and revive us The love of Christ constraineth us because we thus judge that if one dyed for all then were all dead That we were all sentenced to death appears in this that he that came to succour us was fain to dye for us And that we were so wholly lost and dead in our selves as to our helping our selves from under that sentence is seen in this that such a one as Christ was fain to undertake it and perform the Redemption of us
with the spoils of them and to the stumbling and hardening of them withholding the light of the truth of God as with us from them and not minding to carry it amongst them or so to walk amongst our selves and in our trafficking and commerce with them as might manifest the favour of God to and amongst them or draw them unto us to seek God with us It were much to be wished that the Nations that are called Christian did more heartily believe and adorn the Gospel-truths that are held forth in the Scriptures amongst them and leaving off their pride ambition covetuousness and so their corruptings of the truth and contentions with each other for the Earth and all of us too much against Heaven they would set themselves and make it their design to indeavour the calling in and conversion of others that lie yet without the Scriptures and Oracles and Ways of God therein expressed to the more clear means of the knowledge of God and his Christ and so to their own happiness and endless bliss But by reason of the contrary found generally with us we have great cause to fear that reproof and judgment sometimes for the like miscarriages pronounced against Jerusalem in Ezek. 5.5 6 7. Thus faith the Lord God This Jerusalem I have set it in the midst of the Nations and Countries round about her and she hath changed my judgments into wickedness more than the Nations and my statutes more than the Countries that are round about her for they have refused my judgments and my statutes they have not walked in them Therefore thus saith the Lord God because ye have multiplied more than the Nations that are round about you and have not walked nâ—wy Statutes nor kept my Judgements neither have done according to the judgment of the Nations that are round about thâ— â—erefore thâ— saith the Lord God behold I eve◠〈◊〉 am against hee and will execute judgments â—n the midst of thee in the sight of the Nations c. That so the Nations might be taught to fear God by his judgments on us that have neglecteâ— to teach them to fear God by his judgments or Ordinance of truth deposited withus Vse 4 4. To warn us â—ot to sin presumptuously against God or neglect to receive his Grace effectually in the Dispensations of it and operations therein and therewith afforded in upon pretence of our need of some Irresistible operations and waiting for them in such a way as we fancy to our selves lest we do as Naaman in such a like misprision 2 Kings 5.11 12. or as saying 〈…〉 hearts that we can do nothing toward our oâ—â—fulâ—ess or hinderance in the way of salvation if God purpose to save us we shall be saved and cannot fail of it none can hinder his operations or workings to that purpose and if not so purposed to be saved it 's in vain to strive for it But minding what hath been said about his purposes of Salvation and Damnation and the way of his operation and working receive the Grace brought to us and yield up our selves to God in it to be saved by it not hardening our hearts against him while it is called to day but hearkening to his Voice such as it is in and with the Dispensations vouchsafed us and so working out our Salvation with fear and trembling as he by his Grace is working in us of his good pleasure lest by grieving and quenching his good Spirit in the workings of it in and with us and sinning presumptuously against him we provoke him to withdraw from us leave us to our selves and so harden and blind us and give us up to sin and Sathan to our utter ruin 2 Cor. 6.1 2. Heb. 3.7 8 9 10 11 12 13 15. Psal 95.7 8 9 10 11. Isaâ— 1.3 4 5 6. 5.1 to 6. 6.9 10 11. Jer. 6.16 17 18 28 29 30. 5. To bless God for such as he either 〈…〉 ages or now more especially and signally â—th prevented with his grace so as more extraordinarily and â—ly to frame them to himself and raiâ— them up to 〈…〉 instruments of declaring to us â—is Salvation â—ing his grace by them as instruments brought 〈◊〉 us But not to limit God to deal with us or all his Saints just as he dealt with them but in what he vouchsafes us wait we upon him seek after him and serve him Vse 6 These and such like uses the foresaid Considerations might be of to us As also 6. Lastly to provoke others to examine and try these things whether they be so or not by the Scriptures of truth and not by mens traditions and Phylosophy rules And to give occasion to them to help my shortness or correct my mistakes in these things where any such appeareth and iâ— evident to any But let none out of pride arrogarcy or strife because these things clash with their thoughts therefore rashly lift up themselves against them but in Sobriety consider them and in meekness iâ—â—e if in any thing I be out of the way as knowing that the wrath pride passion arrogance and larshness of man against what he apprehends wrong doth not accomplish the righteousness of God And so I shall conclude leaving these my Considerations and Endeavours to find out and propound the Truth as also my self to the merciful judgment protection blessing and disposal of the All-wise and Glorious God the Creator of all things and the Father oâ—mercies to us lost Creatures And of Jesus Christ our only Lord and Saviour the Son of the Father in Gracâ— and Truth To whom with by and in his holy Spirit be everlasting honour and glory and thanksgiving throughout all ages and in all places of his Dominions for ever and ever Amen Amen FINIS Laus Deo The former Copy was finished March 10. 1658. This November 18. 1663.