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
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
in 〈◊〉 Profession of Religion to exercise themselves about and be very eager and zealous for the outside and Form of Religion and Godliness the outward Dutâ— Ordinances and ways of Worship with an ignorance and neglect of the bottoâ— and foundation of all right Worship and the very heart life and end of 〈◊〉 Ordinances The Vision of all the preaching and believing of the Cross of Christ and the great grace and love of God in him pointed out in and by and the very foundation and end of all 〈◊〉 Ordinances Isa 29.10 11 12. 1 Cor. 1.22 23. men have not nor yet 〈◊〉 make any great account of but it is sealed Book to them as the Prophet Isaâ— saith or as a stumbling block and offenâ— or else as foolishness to them as the Aâ—stle complains while men are either aâ—lously pursuing after or priding theâ—selves in their riches of other sciences knowledge falsely so called or induâ—â—ly earnest for outward Observances â—ough yet it is the knowledge of Christ Col. 2.2 3. 〈◊〉 of God and his love to Mankind in â—st which is the onely true Science in â—ich all the Treasures of Wisdom and knowledge are contained and which â—oth renews and frames the Heart aright to Worship God in Spirit and Truth and so gives the inward and true Circumcision and Baptism yea and Sacrifice to be offered up by man and Supper and Communion with God and also instructs and leads rightly to look upon and use all outward Ordinances required of and to be observed by them A very dangerous mistake and yet the commonness of it may be seen in what is noted in the Scriptures touching the former Ages and in what is agreeable thereto observable concerning the Men of our own time Thus we find the Prophets faulting Israel of old for rejecting God's Rest wherewith he would have had them cause the the weary to Rest and in which he had provided refreshing for them the Foundation he had laid in Sion the Vision of all and instead thereof Preaching and urging precept upon precept precept upon precept line upon line line upon line Isa 28.12 13 14 15 16 17. 29.9 10 11. here a little and there a little till they went back and stumbled and fell for which God threatned them also that it should be so to them precept upon precept c. as is to be seen Isa 28. makeing much to do and priding themselveâ— their building Temples and Altars Jer. 7.4 5. â—pecially the Temple at Jerusalem 〈◊〉 offering many Sacrifices burning Incâ— and observing the other Ordinances wâ— as in all this the grace of God in Châ— was not so seen believed and yielded 〈◊〉 as to be thereby renewed in their heâ— and conversations otherwise as is to 〈◊〉 seen Isa 1 10-10 and 65 1. 2-6 aâ— 66.1 2 3 4 5. Hos 8.12 Which 〈◊〉 is more evidently to be noted in the Jâ— and Pharisees in Christs and the Apostâ— time for they spent their zeal and heaâ— for and about keeping Sabbaths offeâ— Sacrifices Tithing Mint and Rue aâ— Annise and so in Fasting Praying 〈◊〉 and so in an external holy Walking knowing themselves thereby and liftâ— up themselves therein as if they wereth godly People holyer than their Neigâ—bours the chosen people of God despâ—ing others in comparison of themselve while in the mean time they neglectâ— the weighty things of the Law the Kâ— of Knowledge Judgment and the 〈◊〉 of God And where to profited then their said Zeal and Religiousness but make themselves and others the mâ— Children of Hell even to fill them wâ— proud conceits of themselves and 〈◊〉 tempt of others to the very Opposiâ— Persecuting and Crucifying of the 〈◊〉 〈◊〉 Glory and Murdering both him 〈◊〉 〈…〉 that bare Witness of him 〈◊〉 〈◊〉 they sought Righteousness by 〈◊〉 so rested in their Works about God's â—ward Ordinances and Precepts not â—itting themselves to receive the grace God in Christ the Righteousness of â—d that they might have been renewed 〈◊〉 yet they ascribed both all Gods 〈◊〉 abundant Dispensations of Means 〈◊〉 Ordinances to them then to others 〈◊〉 their Zeal and observances to some 〈◊〉 special grace Electing and Destinaâ— them before time and by some kind Irresistible Operation in time bringing â—m thereto for as Josephus Notes Luk. 18.10 11. They â—ed all to a kind of Destiny thence 〈◊〉 God I thank thee that I am not other men are or as this Publican c. 〈◊〉 up a conceit of special Grace to â—selves against the true Grace of God restified in the Gospel and begetting 〈◊〉 indeed to God And who sees not 〈◊〉 be the too common way of the â—orld â—even the professing part of it at 〈◊〉 both Papists and Protestants are â—up and wrangling about the Borm 〈◊〉 ship and Godliness neglecting the 〈◊〉 few receiving the love of the 〈◊〉 amongst us so as to be saved â—ere 〈◊〉 so as to experiment the inward â—ersion of the heart cutting off 〈◊〉 confidences and rejoycings in 〈◊〉 of our selves the in ward 〈◊〉 washing the cheart and conscienâ— dead Woâ—ks and the inward 〈◊〉 or Communion with Christ and one another in the Spirit and its â—lations But the great Zeal about â—gion is spent about the External part as the form and way of Baptizing the way of administring and receiving Supper the form and way of Prayer regulating men in their demeanours conversations thereunto The way Churching or imbodying into Socieâ— and so the Frames and Formes of Kâ—ledge propounded or gathered by 〈◊〉 men at the best too generally Preach Precept upon Precept not knowing lieving or laying the foundation 〈◊〉 Precepts the Son of God the Savioâ— the World and the grace that brings â—vation to all Men by which men 〈◊〉 have the fear of God taught and bâ— and nourished in them and indeed 〈◊〉 fear of God men have otherwise they 〈◊〉 it but by the precepts of Men they 〈◊〉 otherwise daring to believe or praâ— but as warranted thereunto by tâ— But besides while they believe or 〈◊〉 not Gods good will in Christ 〈◊〉 World and have not that as the Kâ— Knowledge to guide them in their aâ—hensions about and use of Ordinance Precepts they also run into many â—ditions of their own as the Jews about their Sabbath-keeping and waâ— their Hands c. according to whâ— they teach men to Worship God â—ditions in Doctrine False Doctrinâ— opposition to the Testimony of God â—ing Jesus Christ and Traditions in â—actise about mens coming to and obâ—ying of Ordinances making those â—ings the badges and characters of their â—ood condition and laying them as the â—oundation or fundamental givers of their â—ope towards God and that Christ came and dyed for them and of their expecting Blessing from him which are not so much as right Superstructures how great their mistake herein Is not the great business of the World now to measure the outward Court and to regulate that which is thrown out and given to the Gentiles Do not
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
3.21 John 1.49 Rom. 1.7 1 Cor. 1.3 Matth. 28.20 Heb. 2.18 5.10 7.1 2 Ephes 5.25 26. Luk. 22.29 30. not onely Lord of all Men and Creatures but also King of the Nations general and of the Saints peculiarly The Law-giver to Men and to take the care of all ordering the Kingdom of God amongst and for them as best stands with his wisdom and their good while it is a Day of Salvation to them But especially as a King over his Subjects to take care of protect govern and defend them supplying all grace to them who hear his Voice as the Great Prophet and submit to his Kingdom Support them in Temptations and Afflictions Subdue their Enemies Fight their Battels hear and grant their Petitions subdue their Corruptions sanctifie them by his Spirit raise them from Death and give them glorious Kingdom and Inheritance 3. To be the Great High Priest Heb. 2.17 and 3.1 7. 1 Tim. 2.5 1 John 2.2 Luk. 24.46 47 48. Act. 17.30 31. Heb. 10.19 20 21. Psa 68.18 19 20. Isa 53.12 Luk. 23.34 Psal 119.4 to which by the offering up of his mo◠precious Body a spotless Sacrifice and by the Oath of God he was Consecrated and therein to be the Great Mediator 〈◊〉 God and Men the standing Propitiation for the Sins both of those that believe 〈◊〉 him and of the whole World That so to the world in general during the day of his Grace and Patience towards them respectively that door of Life opened and liberty for their Repenting and going back to God and opportunity in so doing of finding Mercy and Acceptance with him with means mercy and grace preventing them to inable and lead the◠thereto procured by his Death and Sacrifice for them might by his presentation of the same unto God his Father and Mediation or Intercession for Transgresson in the Vertues thereof made by him be kept open and continued to them so a◠that they not speedily listening to hi◠Voice as the Great Prophet and obeying him as the King and their sinning against the grace and goodness of God extended to them by him might not pull down Wrath upon them to the Reprobating and destroying of them But God might yet be patient toward them and be yet calling reproving striving with them by his Spirit using means and waiting with much long-suffering and goodness for their Conversion with respect to which Psal 68.18 he is said having led captivity captive to have received gifts in the man not onely for men as men simply considered in their First Fallen Estate but for the Rebellious also that the Lord God might dwell amongst them Whence they also are yet laded with Benefits and meet with manifold Salvations and Deliverances He as the Propitiation for them Gen. 6.3 Eccles 3.1 2 3. 2 Cor. 6.1 2. Rom. 2.4 5 6. Psal 68.21 covering them from the wrath of God so as their sins are not so minded before him as that he therefore casts them away and destroys them which Propitiation I say he is for them so long as he pleases that a day of Grace should be afforded them there being for every purpose an appointed time A time to love and a time to hate a day of grace and a day of vengeance to those that go on still in their trespasses till the day of grace be expired As appears in the Parable of the barren Fig-tree Luk. 13.6 7 8 9 c. Let it alone saith the great Vine-dresser this year also till I dig about with Chastisements and dung it with renewed benefits and if it bring forth fruit well but if not then afterwards thou shalt cut it down For Believers 1 John 2.1 2. Col. 1.21 22 23. Heb. 7.25 Acts 10.43 1 Pet. 2.5 Rev. 8.3 4 5. Heb. 5.1 2 3. 9.15 Eph. 5.25 26 27. 1 John 1.7 9. He is the Propitiation and Advocate to present them in himself as Righteous and to make their persons acceptable unto God obtaining for them the Dispensation of the Forgiveness of their Sins and whatever favour or Blessing may be fit and good for them even Grace and Glory Perfuming their Prayers and Praises with the odour of his own Sacrifice and so offering up Sanctifying and making acceptable their Gifts and Sacrifices taking away the Iniquities of their holy Things so as that through his Mediation no failings in their Faith and Love no mixtures cleaving to their Services no follies or failings of theirs through Temptation repented of may deprive them of the promised Inheritance 4. He is also appointed Judge of Quick Acts 10.42 2 Cor. 5.10 John 5.21 22 23. Rev. 1.5 3.7.19 and Dead All Authority is given him to Execute Judgment also both here to Absolve Acquit and Justifie from Sin and Condemnation even due to Men for and deserved by such Sins as they have committed against God's grace and goodness extended to them He hath power to unloose upon their Repenting such Bonds and take off such Punishments as they had brought upon themselves by their so sinning as also to bind or retain their Sins and order and inflict what Punishments he pleases upon them until they Repent and that both upon the Unconverted World that Believe not and upon his own Subjects that Sin against him Job 33.16 17 28 29. Lam. 2.33 Psa 75.8 Isa 1.4 5. 9.13 27.9 1 Pet. 4.16 17. 1 Cor. 11.30 31. But the Judgments now ordered through and by him who is Mediator are during the day of Grace to all full of Mercy the cup in his hand is full of mixture and tend to drive men home to God and to keep back their Souls from going down to the Pit by breaking their Enterprises and hideing Pride from them though yet some of them be smarter and sorer than others Rev. 21.2 Luke 13.9 24 25 26. 2 Thes 2 10 11 12. Jam. 4.12 Rom. 14.9 John 5.28.29 Matt. 25.31 34 41 46. 16. 27 28. 1 Thess 4.14 15 16 17. 2 Thess 1.7 8 9. Rev. 20.11 13 14. 21. 22. 1 6. Matth. 8.29 Jud. 1.6 for he hath power to let loose Satan upon men to bind harden or otherwise to buffet or affright and vex them and to let out evil men too one against another or against his People that Believe to judge exercise and try them Yea he hath Power for mens Rebellions persisted in to cease mediating for them and so to turn the Keys of the Kingdom against them put an end to his Patience give them up to strong Delusions and to Destruction For he is able to Save and to Destroy as seems good to him And so also Power as Lord and Judge over the Dead too to raise them up and finally Judge them at the Last Day both by Pronouncing Sentence upon them and Executing it also when Pronounced To which purpose he is appointed to and shall come again from Heaven in the glory of the Father with all his mighty Angels to
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
according to what 〈◊〉 said of God to us and not according to our sight and carnal reasons we â—all be justified with him This was â—ealed by Circumcision and so that righteousness should be imputed to such also though not Circumcised in the flesh as Abraham then was not when his Faith 〈◊〉 imputed to him for righteousness that so he might be the Father of thâ— also as Heirs with him of the promiâ— made to him in Christ and the Father too of the Circiumcision not because of their being outwardly Circumcised for Circumcision did not feal its self or iâ— own Righteousness as to say that men should be justified and imputed righteous and so be Heirs of Abraham and his blessing in Christ for and by being Circumcised but the righteousness of the Faith which he had being yet uncircumcised but if they walked in the steps of the Faith of Abraham which he had before he was Circumcised as the Apostle says Rom. 4.11 12. This Ordinance then witnessed and sealed and the promise oâ— Christ and of Righteousness and Blessing in him for all Nations and that thâ— Faith was committed to and left in the Family of Abraham through which thâ— blessing might be met with and so directed and sealed the way to that blessing And this Ordinance was practised from Fathers to Children by Abraham and 〈◊〉 Seed both that of the Bond-woman anâ— that of the Free and by the Edomites also though both the Israelites and the Edomites degenerated from the Faith witnesed to by it yea and the Israelites also thâ— generality of them resting in the ouâ— ward Circumcision and neglecting thâ— inward of the Spirit witnessed and diâ—ed to by it and because it was a badgeâ— distinction of them from other People and a sign of their being Children of the Covenant of God calling themselves and â—ing called there after the Circumcision as before the Church in distinction from others Gen. 6.2 Rom. 2.17 to the end 3.1 2 9 10 c. were called the Sons of God they lifted up themselves by it and despised the uncircumcised in the flesh as if there was no grace or blessing in and through the Messias for them if not so Circumcised not understanding the right end of it â—nd Gods mind and meaning in it With reference to this Ordinance we read of a Circumcision or Uncircumcision of the Heart of â—ar and of the Lips Lev. 26.41 the heart is uncirumcised 2 Cor. 3.16 Deut. 30.6 Jer. 6.10 2 Tim. 4.3 Exod. 6.12 30. while the carâ—ality of it the fleshly wisdom and affection in it obstructs and hinders its perception and reception of Gods grace and truth and so keep it off from trusting in and loving the Lord. And the taking away that carnality in its turning to the Lord is the Circumcising it to love the Lord. The Ear is Uncircumcised while men cannot endure sound Doctrine or to hear the reproofs of it And the Lip while a man cannot speak distinctly of or to God in prayers to or confessions of him And the taking away that carnality or fleshly frame of Spirit that renders the word offensive and burdensom or that hinders a man from speaking aright and profitably to God and men is the Circumcising of the Ear and Lip and the Circumcision of these parts by the Grace and Spirit of God are exceeding necessary for us that we may hear and understand and so bâ— and love the Lord and his Doctrine aâ— utter them rightly and profitably and 〈◊〉 attending unto Christ this also is to be met with by us This I may further add that that Ordinance though it sealed the Righteousness of Faith Rom. 3.25 yet it also obliged to the observation of all such other Laws or Ordinances as were or should be after given them of God in their waiting for the promised Seed thence though it was long before the Law yet it is said by the Apostle to oblige to keep the Law Gal. 5.3 and therefore when the Seed came to which the Law witnessed and 〈◊〉 the faith of whom they were kept 〈◊〉 under a Schoolmaster then it with the observation of the Law ceased being swallowed up in Christ the end of the Law for righteousness to every one that believeth But in the mean while God as he see good and needful ceased not to mind them of Christ thereby and to that purpose also to add still other outward Rites and Ordinances that by many Witnesses they might be more confirmed and kept to the faith of him from which through their carnality they were apt to be departing And indeed within four hundred years or little more after this Ordinance of Circumcision being in Egypt they there much corrupted themselves from Gods true Faith and Worship learning the ways of the Egyptians and defiling themselves with the â—minations of their Eyes and with 〈◊〉 Idols so as to provoke God to have consumed them there as Ezekiel testifies Ezek. 20.7 8 9. 23.8 there they exercised their Spiritual Whoredoms and the Teats of their Virginity were bruised so as God lifted up his hand to have destroyed them yet for his Names sake wrought their deliverance that so his Name committed to and called upon by them might yet have its Tabernacle amongst them and might not be polluted amongst the Nations as if of â—o profit to them that received it and retained it with them Yea he greatly glorified his Name in his returning to them to take them from the heavy bondage which their sins had brought upon them so as that he made it famous to all the people about them And then also renewing his Covenant made with Abraham concerning them He added another Ordinance called the Passover to be observed by them SECT 5. Of the Passover and how that Typed out Christ PEsech or the Passover of which and of its Institution we read Exo. 12. â—as the next outward and publick Ordinance appointed of God to be observed 〈◊〉 them that worshipped him in the Family of Abraham and that was Inâ—ted upon their Deliverance out of 〈◊〉 to be Annually or every Year obserâ— on the same Evening both in remembrance of that their great Deliverâ— from so heavy a Bondage and as a Tâ— and signification of that far greater 〈◊〉 liverance and Redemâ—tion promised to Mankind in and by the Promised Seed and especially and peculiarly by the 〈◊〉 Israel of God to be enjoyed and so 〈◊〉 the way whereby men might and the Israel of God shall actually escape Sin and Eternal Death by and through him That it was a Type of Christ and his Death and Sacrifice and Mens Redemption thereby from Sin and Satan the Apostle warrants us to believe in saying 1 Cor. 5. â— Christ our â—â—ssover is sacrificâ— for us And indeed almost every thing in that Ordinance fitly represents Christ and the grace in him and the way to pertake thereof As to instance They were to take every man a Lamâ— for his Family
know his Presence with them even while to appearance and in his body absent from them c. His comforting Operations may be many or fewer according as he pleases and as he sees good to give and the conditions of his people require and they are meet for but they are all in and through his goodness and grace in Christ discovered as all his other gracious Operations be while he by his Spirit minds men of and opens to them his Love Power Wisdom Faithfulness his undertakings for them promises to them examples of his goodness and faithfulness to others in like cases and therein also sets before them the inconsiderableness of their Enemies Dangers Sufferings the lightness and momentaniss of them in comparison of the good afforded and promised them he raises up and incourages their hearts and fills them with assured hope and consolation 2 Thess 2.16 17. 2 Cor. 4.15 16 17 c. 6. His strengthning and confirming Operations are many of them of the same import and from the same spring with his comforting and healing Operations they are spoken of 1 Cor. 1 Cor. 1.6 7 8. 16.7 8. Eph. 3.15 16. 1 Pet. 5.10 And they differ little the one from the other and therefore I put them both together as under one Head onely his confirming Operations be such efficacies of his grace and workings of his Spirit as in and by which he opening his Truth more clearly to the heart and therein discovering the weakness of all opposite Principles or otherwise also evidencing his Presence with his Truth People and Ways doth make the heart more firm in belief of his Truth and so in resolution to cleave and adhere to it and to him in it and to his people and ways according to it begetting in the heart more assurance of their Rightness and of good success therein His strengthening Operations besides what hath been hinted of them in the foregoing Operations more respect oppositions resistances and assaults against men in Gods way either by Sin in men or by Satan and men from without them as also Afflictions Pressures and the like from the hand of God to stand under which and against all assaults the grace of God in Christ as it is sufficient to strengthen men so it doth it also by presenting such Motives from Rom. 5.5 6 7 8 9 10 11. and considerations of Gods love and goodness Christ's faithfulness to them and care and watchfulness over them and power and promises to save them the good and gracious ends of God in them and assurance of a good Issue out of them with other Arguments as the Gospel or Truth Revealed affords therethrough putting courage and resolution virtue and man-hood as it were into them so as to stand it out with patience and magnanimity to the end 7. His conforming Operations are of the like nature with his Renewing and healing and by the same means or mediums even the beholding the glory of Christ and of God in Christ as opened to men and by his Spirit effectually and by a certain creative force or power working therein as also by the same Spirit he will conform the body to his own glorious body at his coming onely there is this difference that in conforming the Soul Mind and Spirit to himself he works upon men in a way suitable to men living voluntary agents and in their exercise of themselves in the ways in which he leads them as in beholding his Glory presented by him before them and therefore men are capable of hindring themselves of their own good in that by turning away their minds from him unto vanity As Naaman might have hindred the healing of his Leprosie by coming out of the Waters of Jordan too soon viz. before he had washed the Seventh time though in continuing so to wash he could not hinder it God effecting it in him by a creative power But in the Resurrection and conforming of the Body to Christs glorious Body Christ will work purely Physically or Hyperphysically rather and irresistably as he wrought in creating things that had no voluntary agency in themselves at least none before he had made them or as he works upon natural agents or things as to make the Earth to Bud or the Corn to grow or more irresistibly then so to even as in making Heaven and â—arth But this pertains to the manner 〈◊〉 God's operation in these his gratious Workings before we speak to which we shall as we propounded consider the other kind of operations attributed to God and see what the Scriptures signifie to us concerning them CHAP. IX Of Operations in Wrath and Judgment attributed to God as Hardning Blinding Deceiving Men c. SECT 1. That the Scriptures Attribute these kind of Operations to God and that yet we are so to conceive of him in them as not to make him the Author of mens Sinnings GOd is said in the Scriptures to harden blind and deceive men and therefore that such Operations or Workings as tend to these things are Attributed to him is evident both in the Writings of the Prophets and Apostles for God is said by Moses to have hardned Pharaoh's heart and he said to Moâ— when he sent him to him that he wouâ— harden his heart so as he would nâ— let the people go Exod. 4.21 and 7.3 aâ— 9.12 And so he is said to have hardnâ— Sihons Spirit and to have made his heâ— obstinate that he might deliver him inâ— Israels hand Deut. 2.30 And Isaiâ— says by way of Expostulation Lorâ— why hast thou made us to erre from thy wayâ— and hardned our hearts from thy feâ— And Paul saith of God whom he will 〈…〉 hardneth And the Prophet Isaiah 〈…〉 quoted by the Evangelist said God haâ— blinded their eyes and hardned their heartâ— Joh. 12.40 It being God who bade thâ— Prophet go and make the heart of thâ— people fat and their ears heavy and shâ— their eyes lest they see with their eyes anâ— hear with their ears and understand witâ— their hearts and be converted and healed 〈…〉 Isa Zeph. 3.5 Jam. 1.13 17. 6.10 And God said to Ezekiel 〈…〉 If the Prophet be deceived I the Lord have 〈…〉 deceived that Prophet Ezek. 14.9 But 〈…〉 how may these things be looked upon aâ— the works and doings of God seeing the 〈…〉 just Lord will not nor can do iniquity 〈…〉 Let no man say when he is tempted 〈…〉 am tempted of God for God cannot beâ— tempted with evil neither tempteth hâ— any man every good gift and everâ— perfect giving is from above and cometâ— down from the Father of Lights with 〈…〉 whom is no variableness nor shadow oâ— turning Surely those things to deceiveâ— â—nd harden and make men obstinate and â—o blind men are the works of Satan â—nd how then can they be ascribed to God â—e most holy God who is of purer eyes â—en to behold iniquity much less then â—ay he make or impel or stir men up â—o do evil Surely therefore
Doctrine or Object of Faith praedicable to all men is not to be measured or judged of by the diversity of the Dispensations of it and operations or things effected with or by it or of the purposes of God for such dispensing it and working with and by it or thought there be difference as to manner or measure or both in them yet the Doctrine in it self is nevertheless as to the Object or Medicine prepared for men and the fulness in him the same for all men and so is God's love in preparing him one the same so as no ground for questioning of or much less concluding against God's love to all or the object or remedy being for all because all have not the same dispensations and operations therethrough afforded them For 1. Some that have no dispensations of revelation here of it nor any operation discernable to or affirmable by us may be and shall be saved by vertue of the Object or Medicine prepared for them as Infants dying in their infancy 2 Sam. 12.13 Jer. 31.29 30. Matth. 19.14 and I think no body will conclude Idiolism or Deafness from the Cradle a sign of Reprobation but rather that where Christ speaks nothing to men or doth nothing amongst them he will not impute sin to them Joh. 15.22 24. though yet he may do more to those kind of persons than we wot on 2. If some that have none than much more such as have less dispensation and operation than others may be saved even when they that have much more abusing them shall perish as the Apostle says If the umcircumcised do by nature that is without added instrustion from the Law the things contained in the Law the Doctrine of God shall not his uncircumcision be counted circumcision And on the contrary the man to whom more was purposed and dispensed both for means and operations in the means breaking the Law not obeying and yielding up to these more instructions and operations his more shall not profit him but aggravate his condemnation for God is no respecter of persons but in every Nation he that feareth God and worketh righteousness have he more or less dispensations or operations shall be accepted of him His distributions may be unequal or not alike and yet he deals equally and according to one rule in his Retributions respecting or accepting men not according to what they had or received from him and he did to and in them but according to their receipt and improvement of what he gave them Rom. 2.25 26 27. Acts 10.34 2 Cor. 5.10 Yea 3. Many first shall be last and the last first Many first in means least in their acceptance of Gods grace in and through those means and so by consequence in Gods gracious acceptance And many last or least in means first in acceptance both of the grace of God in their hearts and so in their being accepted of and by God in their persons A Prophet is not without honour but in his own Country where they may have most of him Naaman seeks out and accepts the Prophet Elisha though a stranger to him and was healed by him and the poor Widow of Zarepta believes and entertains Eliah as a man of God and was sustained she and her family by him when the generality of the Leapers and Widows of Israel scarce regarded them the Gentiles will often hear acceptably what the Jews to whom the salvation of God was first and chiefly sent reject and make nothing of Acts 28.28 Matth. 8.10 11 12. Luke 4.24 25 26 27. Matth. 19.30 and 20.16 2. Diversities of dispensation and operation Conclus 2. and so of purpose for dispensations are divers testifications of the same love that wrought in God to prepare the object or remedy therein testified of Some do more fully and eminently testifie it than others and the fuller do more abundantly priviledge honour and engage to obedience those to whom they are vouchsafed than the less do yet that diversity clashes not with but diversly flows from and testifies to the universality of the love and grace of God even the same grace that the Doctrine of the Gospel the object of Faith mediately speaks forth unto men yet so as those that have the fuller means of the testification of that grace may be said to be more loved and honoured as well as yea therefore more engaged to Faith and Obedience as to the streamings forth of that love and thereby vouchsafement of advantages for salvation than other men As God's peculiar purposes to Jacob Jeremiah and John Baptist yea and to the Jews and the vouchsafements accordingly given them argued them more loved than other people to whom such vouchsafements were not given not as love signifies either God's approvement of them in their personal consideration in themselves or provision of a remedy for them as falled or good will to save them more than others in their submission to him but as to the giving forth more clear demonstrations of his love and therein choicer honour and means to be brought to know and submit to him and to be instruments of bringing in others thereto also Luke 12.48 Mal. 1.1 2 3. Psal 78.67 68. and 87.2 Exod. 19.4 5 6. Deut. 4.23 24 25 26 27 37. and 7.6 7 8 9 10 11 c. but then as he gave the more to them he required the more again of them nor stood their justification in their having or doing more but in one and the same Righteousness provided for and given to all men Rom. 3.22 and 5.18 in whom any other believing though not so peculiarly honoured and priviledged and in that sense loved as they should and might be equally accepted and justified with them and out of whom none of them could be justified more than any other men out of him The like may be said of diversities of dispensations of gifts and operations to believers after their believing as the making some Apostles some Prophets some Evangelists c. they might be sai◠to be more loved as to the addition◠dispensation of honour and priviledg◠and yet but alike and on the same ter◠accepted with others not so lifted up as 〈◊〉 their approbation in the same Beloved 3. Conclus 3. That though some men were more peculiarly favoured and priviledged as to dispensations and operations for bringing them in to God and fitting them to his mind that they might be made more choice instruments for the publick good of others by a stronger and more efficacious and unresistible way of working as without all controversie Jesus Christ as Man of the Seed of David was in a peculiar way above all flesh dignified for the good of all men and so John the Baptist his fore-runner Jeremiah and some others in a more eminent way than the generality of other men as called and chosen to be choice instruments of good to many others yet nevertheless it follows not that the generality of God's people or chosen ones were people
and ground and matter of Hope to beget them to God and nourish them up in God and what to require of them for Obedience and with what Arguments in part to provoke them thereto and deter them from Sin and Disobedience And Vse 4 4. It discovers and reproves many false and evil Opinions men have of God and Christ and Traditions and Documents of men too commonly preached for Truths as if God had only sent his Son for a part of mankind personally fore-purposed to eternal life and either made the rest to destroy them or left them in the fall of Adam without remedy sufficient to save them Principles tending to beget evil thoughts of God in the hearts of men and to make them give him the lye and throw away the foundation of Repentance and Faith and Hope and of Baptism and all Ordinances and Duties that he hath laid for them and sets forth to them and either to live carelesly and desperately as if sure already either of salvation or damnation inevitably or to establish to themselves a righteousness of their own and build upon foundations of Frames and Qualifications in themselves which are sandy and slippery and not of God's laying As also it reproves that evil way of too many Preachers who laying aside God's coner stone and foundation and neither daring to believe themselves nor hold forth to others the good will of God testified in the Gift and Death of his Son for all the true and right and clear bottom foundation of and medium for begetting all right Repentance Faith Hope Love and Obedience do teach men to lay such frames and conceipts of them for their bottom foundation of believing the Gospel And for the Vision of all the Rest wherewith the God would have the wearied Soul to rest and be refreshed and the foundation upon which all Precepts Reproofs Consolations c. are to be laid and by it supported for or instead hereof I say they lay Precept upon Precept Precept upon Precept Line upon Line Line upon Line here a little and there a little to mens destruction and making them have their fear towards God spring from and be ordered by the precepts of men bidding them believe repent hope love God and giving them directions and grounds of their own for so doing when they have taken away or made doubtful God's sure and certain ground for them even the Gift and Death of his Son and the Grace in his Son for them making the people also believe and look upon that as God's gracious will towards them which indeed was the false Prophets sin and God's judgment upon them as may be seen Isa 28.9 10 11 12 13 16. and 29.9 10 11 12 13. Many more evil Principles and Practices the Gospel-Doctrine reproves but this in brief from the first Branch of the Distinction leaving the rest to judicious Observation SECT 4. Brief Hints of Vsefulness from the other Branch about God's Purposes Dispensations and Operations and the diversity in them WHat we have noted about God's various Purposes Distributions and Operations may be also of good use upon divers accounts As Vse 1 First To stir us up to adore the manifold Wisdom and unsearcheable Counsels of God and with sobriety to acquiesce in what he hath revealed as being certain and sure Revelations of them and what was in them as also to acquiesce and rest in the equity and righteousness of God in all he saith and doth believed by us even in things we cannot fathom Vse 2 2. To admonish us not to judge of the Truth of the Gospel by what we see of the variety of God's Dispensations and Receipts of his Operations either with our selves or others seeing that the truth of the Gospel neither dependeth on them nor may be measured by them but to believe as Abraham did upon the Authority of God whose it is according to what is spoken and as the Scripture hath said Gal. 5.22 that so we may experience the Operations of God in our selves therethrough both towards God our selves and others such as the truth believed will work in us in all Godliness Sobriety Righteousness Peace Joy c. Rom. 4.17 Joh. 7.37.3 Vse 3 3. To admire and bless God for his more abundant bounty goodness and manifestations of his love and mercy in his Dispensations to us than to many other Nations and to take heed to make a right use and improvement thereof So as 1. Not to judge our selves thereby justified or accepted with God more than they because we have more for that is no good ground for so judging as appears Rom. 3.1 9 10 19. 2. Nor condemning and despising them as if because they have less therefore they are rejected of God and no hope of their salvation for neither is that true as hath been shewed and as appears Matth. 8.12 Rom. 2.25 26 27. Acts 10.34 But 3. Knowing that God requires more of us to whom he gives more 2 Cor. 6.1 2. Luke 12.48 see that we take heed that we receive not his grace in vain but walk more humblily and holily and suitably to God and his goodness least they rise up in judgment against us and while they appear many of them on the right hand of Christ admitted to fellowship with Abraham Isaac and Jacob in the Kingdom of God we our selves be cast out Math. 8.12 and 12.40 41 42. but walking in the grace bestowed upon us see that we pity and pray for them that God would give forth the clearer and revelations of his truth and of himself to them also that having means for more inâ—ged knowledge of him they may be also in more open way for obtaining his Salvation and render more full and ample praises to him generally then any of them now can or are capable of yea and endeavour we so to glorify God and his Name before and amongst them and carry it forth as we have opportunity to them that they may by us as good Stewards of the Graces of God and dispensers of his Mysteries to them be occasioned to glorify God for his mercy toward them for so much doubtless is required of us as of Israel of old toward us Psal 67. Exod. 19.5 6. 1 Pet. 2.9 10 11 12. Rom. 11.30 31. But truly we have great cause to fear that God hath a very great controversie upon that account with us because instead of receiving his grace effectually so as both by word and conversation to shine forth as lights to the residue of men that they might be drawn to seek God with us as was the end of God in taking us to be for a people to him Acts 15.16 and instead of seeking his Kingdom to promote it and inlarge it among the Nations and to all the ends of the Earth and his righteousness by declaring it and holding it forth to them we are walking in darkness prophaneness uncleanness covetuousness wickedness seeking to inrich our selves and inlarge our Kingdoms even