Dispensations of it have been very divers and different some Persons have had nothing of it as to their knowledge and perception knowable to us as Infants dying in Infancy some have had only some darker significations of some things of it by the Works and Providences of God as many of the Heathen some have also had some rumour of the words of God revealed to and in his Churches and opportunities to seek it out and know it as there revealed as many of the Gentiles in all Ages Some have had it more directly in the words of it given to them to some more immediately for themselves and others to some more mediately by others onely as in all Ages amongst the Jews till after Christ's Ascension though in some Ages more darkly and in others more plainly yea and amongst the Churches of God and the holy Men themselves there is and hath been as we have noted diversity of Dispensations and Administrations And it is a certain Rule that as the Lord being good and upright teaches Sinners the way that they might Fear him Psal 25.8 9 12 13 14. Matt. 13.11 Prâ—â— 1.23 so he more especially and in further dispensations of his Truth teaches those that Fear him shews them his secret and makes known to them his Covenant opens to them the Mysteries of his Kingdom pouring out his holy Spirit upon them And this appears clearly as touching the Revelation or Dispensation of the knowledge of the Truth in the more direct and substantial ways of revealing it besides which we may observe that there were in several Ages certain appendages to the Revelation of it by Word or Oracle in and amongst his Churches though so as in the view and sight of the World in which also we may observe great diversity as we shall God-willing shew in the following Chapter CHAP. VII Of the variety of the Dispensations of the knowledge of God and his truth in respect of certain added Appendages to his Word in Ordinances and Miracles in sundry Ages SECT 1. That God did diversâ—y in sundry Ages mind Men of and confirm them in his Truth by his Ordinances and Miracles and therein what be the Ordinances and Miracles here to be treated of THat there were over and besides the General Works of God and the distinct Revelation of Christ by the Words and Oracles of God other additional means by which he furthered the knowledge of himself and of his good will to men amongst them partly by visible Acts and Rites enjoyned to Men to observe and practice in their worship of him and accordingly either more purely according to appointment or more â—orruptly in swerving from his apappointment practised by Men in their several Ages to instruct them in and â—â—ind them of his Truth otherwise revealed to them and these we call Ordinances and partly by visible Works of his own eâ—traordinarily wrought to ratiâ—â—e and confirm the Truth revealed which we call Miracles the Scriptures also every where do testifie which because they were added to the Words and Oracles of God aforesaid we do not make a distinct way of discovery of Truth but rather Appendages to that way of discovery of it by Words and Oracles rending to confirm it to and preserve it with them which though someâ—ing of them have occasionally been mentioned before yet because they require and deserve a more full consideration we shall here speak to more distinctly and yet as briefly and succinctly as with conVenience we may concerning which let this first be noted that it may be first stated what Ordinances and Miracles we have to speak of that I do not speak of them in the largest extent that those words will reach to as to say I do not by Ordinances mean all Rites and Acts of Worship practifed by any People for there were many Heathenish Rites instituted by evil men at the motion and inâ—inct of unclean and wicked Spirits such 〈◊〉 their Plays and Interludes their strewing of Beds and Purifications of their â—ies Sacrifices to Infernal Spirits their detestable and abominable Rites of Bacchus Ceres and others which can no way be within the compass of whâ— have to speak of those being Ordinanâ— of Satan and not of God Job 38.33 Jer. 31.35 36. 33.25 neither 〈◊〉 intend or shall I speak to all that 〈◊〉 called or were God's Ordinances 〈◊〉 we read of the Ordinances of Heaveâ— as for the rising and setting of the Sâ— the making Winter and Summer Seâ—time and Harvest Heb. 9.27 Arcturus and Pleiadâ— c. which belong to the works of God before spoken of Yea and Death is an Ordinance of God in a large sense since it is appointed for men to die but this 〈◊〉 not to be practised but submitted to and suffered by us Eph. 5.30 31. So Marriage too is an Ordinance of God and so was the Sabbath and the Tree of Life in Paradise before the fall And indeed Marriage â—cially the forming of the Woman out of the Man and bringing her to him at the first hath in it a very great and apt resemblance of the conjunction and communion of the two natures of God and Man in Christ and of Christ and his Church and so gives fit occasion of minding us of Christ's great love in descending to seâ— a Wife amongst men as Jacob of old whâ— went down into Syria Matth. 22.1 4. and for a Wiâ—â—â—ept Sheep both in his taking into unâ—on with himself the nature of Man espoâ—sing and wedding it as it were to the eternal word at the wedding whereâ—â— God also made a Feast Isa 25.6 7. the Feast of Fâ— things full of Marrow made for all People and set forth to us in the Gospel 〈◊〉 the fruit and consequent of that Royal union of our nature with God consummated in the Ascension of Christ into Heaven when the new married Bride as it were was taken home to his Fathers house and adorned and glorified with all the Majesty and Royalty of Heaven the Delicates of which Feast are pardon of Sins Peace with and liberty to God by Christ and welcome through him preached to us in the Gospel As also in his seeking for himself and by the Gospel and its Ordinances and by his Spirit with both espousing men in their particular Persons and Spirits and so the Church as the company of persons so espoused to himself The Marriage of whom with Christ God-man is to be consummated or accomplished at the coming of Christ again and Resurrection of the just when they shall be made partakers of the Glory of Christ and be as a new married Wife altogether brought home to Christ and God in Christ and be cloathed with his Majesty and Glory and be fed and satisfied for ever with his blessed presence and the consolation thereof But though this Ordinance of Marriage aptly minds us of and leads us to consider and press after the further understanding and enjoyment of these things yet it
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
with his grace as not onely his approving the heart and conscience but also blessing the Soul pouring out his Spirit into it and thereby making known his words giving it more light and truth and leading it into more good inabling it to go on yet further and follow after God still in his good ways and giving in comfortable encouragements thereunto in which the Soul still closing with and following after the Spirit receives more of its presence concomitancy strength and helpfulness and is followed still with more grace peace blessing goodness c. the holy Spirit entring into it and taking up his abode therein in his light life vertues operations grace as an indwelling Principle as a spring of living water bubling or springing up to everlasting Life Joh. 4.14 filling it with Lustings after God and against the Flesh and its evil and carnal operations For all the operations and workings in the believer Gal. 5.17 19. Rom. 7.20 21 22 23 24. are not the operations of God and his Spirit there is also in him while here the flesh and corrupt Nature and bent lusting and working in him against the Spirit being so far from being of it that it is altogether contrary thereunto But all the fruits of the Spirit as love joy peace patience c are the Spirits and so God's workings in the Soul yea they are the consequents of the Souls entertainment of and obedience to Gods gracious preventing operations and of its walking in his accompanying Influences Now these consequent operations are every where mentioned where God promises more Grace to men upon their listening to and obeying of him Prov. 1.23 35. Chap. 2.1 2 4 5 6. as Turn at my reproofs Behold I will pour out my spirit to you I will make known my words And again Whosh hearkneth to me shall dwell safely and shall be quiet from the fear of evil And My son if thou receive my sayings so that thy heart keep my commandments so that thou incline thine ear to wisdome and apply thine heart to understanding c. then thou shalt understand the fear of the Lord and find the knowledge of God then thou shalt understand righteousness judgment equity and every good path Of the same nature are those sayings in John 14 15 16 17 21 23. And Psal 25.8 9 12 14. Good and upright is the Lord therefore by way of preventing operation he will teach sinners the way and then upon their being meekned by those first Teachings to which they tend it follows as a consequent work or operation The meek will he guide in judgment the meek will he teach that is further teach in his way All the ways of the Lord are mercy and truth to them that keep his Covenant and his Testimonies What man is he that feareth the Lord him shall he teach in the way that he shall chuse his soul shall dwell at ease The secret of the Lord is with them that fear him and he shall shew them his Covenant c. But why should I multiply Expressions here about seeing all the Promises of more Grace and Blessings almost are significations of the said operations onely this I may add That Gods operations of this nature are though not universal as to all men because all close not with his grace in his preventing operations yet universal and uniform in a sort to All that believe and obey the grace of God in every Nation and People and under every Dispensation of the means of Grace and Knowledge of God afforded to men for in every Nation he that feareth God and worketh righteousness is accepted of him there being no respect of persons with him though as to the measure of what he worketh consequently to mens faith and obedience there is and may be great difference yea and as to the things the gifts or graces thereby effected but in the main substance there is an unity and uniformity in his said workings All that follow on to know the Lord shall know him All that with meekness receive his Teachings shall be further taught and guided in judgment All that turn at his Reproof he will pouâ— out his Spirit to and make known his words to more or less his Promises to that purpose being general or universal to all such and He true and righteous in the performance of his Promises A great encouragement to All to close with and obey his Truth and Grace Thus to that distinction of his gracious operations into preventing accompanying and following operations SECT 7. The said gracious operations otherwise distinguished BUt the said gracious Operations may be also otherwise distinguished and are in the Scriptures distinctly mentioned under other Names as convincing converting regenerating or renewing healing comforting strengthning conforming and the like Of which briefly 1. God in and by his words and works and by his Spirit is convincing the hearts and consciences of men of his Being Goodness Truths of their own sinfulness and misery the vanity and worthlesness of their own works and righteousness the emptiness and fadingness of all Creature-injoyments the uncertainty of their lives the vanity and brutishness of their own thoughts and imaginations the evil and sinfulness of their ways c. according to the means afforded them and manifestations of his Truth in and by those means to and in them This kind of operation is often spoken of in the Scriptures as Prov. 1.23 Turnye at my reproofs my arguings or convinements of you Implying That Wisdom is arguing reproving and convincing men Again ver 25.30 John 16.7 8 9 10 11. Ye set at nought all my counsels and would none of my reproofs So our Saviour tells his Disciples That the Spirit which he would send them should reprove argue or convince the World of Sin of Righteousness and of Judgment Of Sin because they believe not on him c. And this is that which is called the Spirit striving with or judging in men Gen. 6.3 Gods standing in the Congregation of the Mighty Rev. 3.20 and judging among the Gods How long will ye judge unjustly and accept the persons of the wicked Psal 82.1 2. Christs standing at the door and knocking And in this operation is 1. A manifesting and evidencing his Truth more or less to men shining it into their Consciences and shewing it them As Rom. 1.19 2 Cor. 4.2 Yea and 2. An opening the Eye of the Mind or Conscience to see and discern it so as â—hey in some measure know or perceive 〈◊〉 both which are implyed in that we â—ake to above Of his preventing operaâ—ons Rom. 1.19 20 21. Act. 26.18 John 1.9 Joh. 5.25 and 6.63 Opening the eyes of the blind inlightning men â—at come into the World which may be also represented under another Metaphor of speaking to the Dead and causing them to hear or perceive what is spoken his words being Spirit and Life 3. As also a discovery of other Objects in and by that light as
ESSAYS ABOUT General and Special GRACE By way of Distinction between or distinct Consideration of 1. The Object of Divine Faith or the Truth to be Preached to and believed by Men. And 2. Gods Purposes for dispensing And 3. His Dispensations of the said Truth and the Knowledge of it to men And 4. The Operations of God with it in men in the Dispensations of it By Jo. Horne late of Lin-Allhallows 2 Tim. 2.15 Study to shew thy self approved unto God a workman that needeth not to be ashamed rightly Dividing the word of Truth Eccles 11.5 6. As thou knowest not what is the way of the spirit or how the bones do grow in the womb c Tolle liberum arbitrium non erit quod salvetur Tolle gratiam non erit unde salvatur opus hoc sine duobus effici nopotest uno ei quo fit altero cui vel in quo fit Deus Author est salutis liberum arbitrium tantum capax nec dare illam nisi Deus nec capere Valet nisi liberum arbitrium quod ergo a solo Deo soli datur libero arbitrio tam absque consensu esse non potest accipientis quam absque gratia dantis Bernard de Gra. lib. dâ—bit Deus non modo amans sed amor est solam amoris vicem requirit sidem quid ni ametur amans Id Serm. 83. Sup. Cant Prove all things hold fast that which is good London Printed for S. Walsall at the Heart and Bible on the West-side of the 〈…〉 THE PREFACE TO THE READER ZEnophon in his Second Book of Memorable things Records this Saying of Socrates to Entherus That it is not easie for any man to do such a work as for which he shall not be subject to blame For saith he It 's difficult for a man to do any work in which he shall be without Sin or fault and it 's difficult when a man doth any thing faultless not to meet with some unequal Judge that will dislike what â—s rightly done I cannot promise my â—elf freedome in what I have here done Good Reader upon either account For neither can I imagine â—hat in viewing and speaking of â—hings so high and mysterious there should be nothing in so much as I have written that might not have â—een far better spoken to or in which there may be nothing wrong though my weakness happily perceive not wherein Nor can I think that the World is grown so good and charitable and so void of its enmity to God and his goodness as that there are none in it who will pick quarrels against what is rightly done I confess the Greatness of the things treated on as the person and works of Christ the nature of the Truth the Faith Hope and Obedience of the Gospel the terrours of the Lord against evil doers the Purposes Dispensations and Operations of God are all of that nature and height and weight that each of them may deserve a Volume worthily to unfold them and require a far more able head and heart to discuss them then mine be and more labour and industry than I have bestowed or was able to bestow about them and on the other side that such is my weakness and want of exercise of senses to discern things that differ and of judgment rightly and orderly to express them that I may seem not to have followed the advice of Socrates given a little after the sayings above recited viz. Either to undertake such things as one can grapple with or forbear things that one cannot However I may fear that men of greater understandings will find some things defective and not sufficiently spoken to and cleared and other things too often repeated or too unorderly mentioned I am a man and a weak one too and therefore cannot rationally think it strange that humane Infirmities should be incident to me amongst which it is one to be subject to mistakes even sometimes an Homer as the Proverb says may catch a nap and acute Bernard yet sees not all things no great wonder in a long and tedious business to see one grow drousie and sometimes to nod besides the Truth lies as it were in the deep and is not so easily brought to Light I hope therefore that the Ingenuous Readers considering that of the Apostle James 3.1 2. That in many things we offend all Will be ready also to take his advice not to be many Masters that is not to be censorious but will take in good part what I have endeavoured and performed and will bear with the infirmities of my stile and manner of tractation which are extrinsick from the matters handled But from two sorts of men I can expect no such candid dealing that is to say 1. The proud and rich in conceit of themselves and their Learning and such as are seeking after the worldly Wisdome they I know will find no Savour in what I have written because nothing to satisfie their curiosity and please the daintiness of their finer Palates they will slight what I have written because I have not strewed the way of my Discourse with the flowers of quaint and smooth Rhetorications elegant Phrases and apt and witty Allusions nor fenced it with the Testimonies of the Ancient Doctors and Learned Writers nor given the Reader here and there the comfit of a pleasant story to quicken up his dull and tired Spirits and keep him from fainting in a word they will say Here is neither Artifice nor any polite learning the things they look for with the Ancient Grecians 1 Cor. 1.22 To whom I say had it been my design to hunt after applause that indeed had been my direct course to it Populo ut placerent quas fecisset fabulas Terent. especially had I turned aside from the Truth to witty fables for they are the things the people are too usually pleased with Yea had I sought honour with the Leaders of this Age my way had been to have quitted the Truth and shewed my self able to maintain the Ortho-Doct Opinions or at least to have adorned my discourse with a rich Coat for then it may be so accouter'd it might have taken some mens more wanton affections who would have courted it not for the Truth so much as for its ornaments like some that love the person for the gay clothing and so they might have given me their good word for a Scholar or man of Parts though yet some are so capricious upon the account of their dislike of the Truth that nothing will please them that is hearty for the Truth be it never so Elegant but even a Cyprian shall in contempt be Capricianus with them as Lactantius writes But my design being to find out and set forth the Truth and that for the helpfulness and profit of many and they of the meanner capacities and not for the Learned onely I took it to be best to be plain as believing that the Truth is then most beautiful to a
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
teach and lead him pour out his Spirit to him make known his Words shew them the Mysteries of his Kingdom which are not for People one or other till they turn at his Reproofs and be in some measure Discipled to him They that reject him wink with the Eye and will not see stop the Ear least they should hear and understand and be converted shall not have his Secrets and Mysteries opened to them for them Christ prays not the Father to give that Dispensation of Spirit for leading them into all Truth filling them with his Consolations and Satisfactions and fitting them to be Lights to others Joh. 17.9 Nor are they yet capable while unturned to him of receiving it of him Psal 25.8 9 12 14 Ezek. 43.10 11. John 14 15 16 17 21 23. Joh. 14.17 But his Secret is promised to be with them that fear him and that he will shew them his Covenant guide them in Judgment teach them his ways give them a farther and more exact knowledge of the Form of his House and the fashion thereof the goings out thereof and the comings in thereof even a more distinct and experimental knowledge for he will manifest himself to them and give them the Spirit of Truth to abide 2 Cor. 6.16 17. John 4.14 and dwell with and in them and so will thereby dwell in them and be a spring of Living Waters by his Spirit and Spiritual Understanding given them 1 Cor. 12.7 springing up in them unto Everlasting life Filling them with his Vertues Matth. 5.13 14 15 16. 1 Pet. 2.10 12. Eph. 4.7 14 15. John 10.2 3 4. Levit. 26.11 12. 2 Cor. 2.14 15 16. and furnishing them with such useful Gifts as by which they may in some way or other be profitable to others both in the World and in the Church as the Salt of the Earth as the Light of the World and as Members in the Body of Christ in their places and capacities useful for the glorifying of God and provoking men to seek and glorifie him too and for furthering the growth of them that believe in their exercise of themselves in which gifts with sobriety and faithfulness and walking in his vertues He also will go forth with them walk in and amongst them direct guide help and bless them in all their out-goings towards God in seeking him praying to him and praising of him trusting in and submitting to him and in all their walkings by his grace amongst men so to bless them and render them a blessing to and amongst them 4. 1 John 1.7 9. Eph. 5.25 26 27. Jer. 31.31 32 33 34. 32.40 41 42. John 8.32 36. 1 Tim. 4.18 That He will cleanse them from their Corruptions and Subdue them in them so as they shall not have Dominion over them nor shall they unless they wilfully chuse it Serve and Obey them Yea in following on to seek and know him He will so mould their wills into his will and put his fear into their hearts as to take away their will of sining and inlarge them to run the ways of righteousness with delight according to the riches of his glorious grace and wisdom so keeping them to the Inheritance of the Heavenly Kingdom 5. That to that end Joh. 10.28 29. Ezek. 34.24 25. 37.24 25 26. Gen. 15.1 Psal 84.11 48.3 12 13 14. John 16.33 Isa 43.1 2. He will take special care over them as a shepherd over his Flock lead them into Unity with all his Holy Ones and therein also nourish and feed them with Knowledge and Understanding be a Shield to them against Satan and his Temptations and against the World its fury rage and oppositions be with them in all Adversities their God and Guide to and in Death strengthning and supporting them under all their Sufferings and unto all their Services he calls them to Administring to them sweet and seasonable Consolations and Deliverances 6. Yea Matth. 6.33 Psal 34.9 10. John 15.1 3 7 2 Cor. 1.8 9. that He will also feed them with Food convenient for them even with what he sees good for them in the matters of this Life and nurture them with seasonable and faithful Reproofs and Chastisements and be wanting in nothing to them that may make for their good and happiness Such things the Gospel holds forth as matter to be hoped for in and through Christ in listening to and obeying him in this Life 2. For the Life to come it holds forth wholly as matter of Hope 1. That Christ will himself in due time come again from Heaven Coll. 3.4 in the Glory of God and of all his Holy Angels to compleat their Happiness To which end 2. Tit. 2.13 1 Thess 4.14 15 16. Rom. 8.23 Phil. 3.21 Act. 3.19 20. 1 Thess 4.15 16. That he will raise up all such at his Coming as have dyed in the Faith of him and change the then living Believers fashioning their now vile Body into the likeness of his Glorious Body free them from all their Sins Sorrows Fears Dangers and Temptations in a full and perfect Redemption and Salvation 3. Rev. 11.17 Luke 22.28 29 30. 1 Cor. 6.2 Coll. 3.3 4. Rev 5.10 20.4 5 6. That then he will make to himself his great Power and Reign The Kingdoms of this World shall become the Kingdoms of God and Christ and then also they who have owned and believed on him and followed him in Temptations and Sufferings shall be glorifyed with him and Reign in Glory Judging the World with Christ and as Kings and Priests Reign with him upon Earth a Thousand Years and Minister before him with unspeakable Happiness 4. Isa 66.14 15. a Pet. 3.7 10 12. Act. 3.20 21. Rom. 8.19 20 21.22 That to that end of his Coming He shall destroy all the Wicked of the Earth take away their Power and Glory from them and burn up the Earth with the Works thereof and make all things New A new heaven and a new earth in which dwells righteousness 2 Pet. 3.7 10 11 12 13. Isa 65.17 In which Christ and his Saints and Servanss which have been faithful to him shall Reign together As in Rev. 21. and 22. 1 Cor. 13.10 11 12. 5. That then they shall enjoy Peace and Joy without mixture of Sorrow Oppression or Trouble have a perfect Knowledge of Christ and God in Christ so as not to need to be taught by one another ever injoy the presence and see the face of Christ and God in Christ that Lamb of God that was Slain for them Rev. 5.9 10. Exod. 12. Rev. 21.4 5 6 7. Jer. 31.33 34. Heb. 8.10 11 12. 1 Thess 4.16 17. Rev. 7.16 17. 22.1 2 3 4. and Redeemed them by his Blood unto God from the Kindreds of the Earth by the sprinkling it upon them also as in the Redemption of Israel out of Aegypt that they might serve him and be Kings and Priests unto God and himself And he
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
inflicted on him brought him to which began to come upon him to death before his enemies came near him as Matth. 26.38 Luke 22.41 42 43 44. John 12.27 28 31. yea and that prest him too on the Cross and brought him to the dust of death as Matth. 26.46 50. with Psalm 22.15 seem to signifie thence also it 's observable that he dyed sooner than the Malefactors that were crucified with him yea so as Pilate wondred that he was so soon dead Mark 15.44 45. 1 Pet. 2.21 22 23 24. Doubtless that wrath and curse that caused his so sore agonies might have brought him to death though his Enemies had had no such hand in it or though he had had no such Enemies but to yeild himself a more perfect exemplary pattern of obedience and patience and to make it manifest that he was made a curse for us according to that Deut. 21.23 He that is hanged is cursed of God there being such Enemies foreseen of God God also foreordained him to be delivered up to them to be so put to death the death of the Cross by them accordingly as he was I might instance in many other particular purposes that appear clearly to have been respective yea even in purposes of dispensing mercies when ever they were purposed as rewards there must needs have been an eye to the works purposed to be rewarded by them 1 King 21.29 As the purpose of respiring the judgement on Ahabs Family till his Sons reign as a reward of Ahabs humiliation of himself 2 King 10.30 and the giving Jehues seed to sit upon the Throne of Israel to the fourth generation as a reward of his executing judgement on Ahabs Family For it could not rightly be said that God would do or did those things to them because of their so doing as it is said of Ahab Because he humbleth himself before me I will not bring the evil in his days and to Jehu Because thou hast done well in executing that which is right in mine eyes c. thy Children of the fourth generation shall sit upon the Throne of Israel if those things were before absolutely and irrespectively to those things done by them purposed and doomed to them As I cannot be properly said to give my Son a new Suit for plying his Book well which I without any eye or respect to his so doing Matth. 19.27 28 29. intended absolutely to give him The like might be said of setting the Apostles on twelve Thrones to judge the twelve Tribes of Israel as the reward of their leaving all for him and following him in the regeneration the purpose of that reward to them took in doubtless the foreknowledge and consideration of that their love and faithfulness to him as also the preparation of the Kingdom for the Sheep Matth. 25.35 36 c. before the foundations of the World was with respect to them as Sheep and as so demeaning themselves as is represented as the reason of the possession of it being adjudged to them But whereas Judas one of the then Twelve to whom Christ promised the forementioned reward by transgression and unfaithfulness lost his share therein it might seem as if there were a reversibility too in Gods promises if not in his purposes therein implyed let us take that therefore next into consideration SECT 6. Of the Reversibility or Irreversibleness of God's Purposes REversibility of God's purposes Psa 33.11 Isa 14.24 46.10.11 Numb 22.19 1 Sam. 15.29 I know will sound somewhat harshly in some Mens Ears as seeming to imply a changeableness in God and to contradict such sayings as those That God purposes and who can turn it back And he will do and perform all his purposes And as he hath purposed it shall stand And that he is not a Man that he should lye nor the Son of Man that he should Repent Which Sayings are without controversie most true yet in some sense and respect and that also according to the Language of the Scripture in other passages which are as true being all the Language of one and the same Holy Spirit of Truth it may be affirmed That Men do miss and deprive themselves of what was in some sense purposed of God to them and that God repents him of his purpose or of the good and evil purposed by him though he Repents not as Men through any change of his Mind by reason of ignorance inadvertency or mutability of his Wi'l but onely changes his work and respects to Men as Men being Changed fall under different unchangeable purposes His irrespective purposes according to their Tenour and so his Absolute and General purposes mentioned in the Gospel stand all firm and unalterable as his purposes of what he would do for Men in Christ and to Christ for Men as also That he will Bless the Believer do good to those that are good and walk uprightly with him and reject the Wicked Evil doer c. and so those purposes against particular Men or Nations that are respective when the Decree brings forth and the day is past the day of Grace and Patience expired towards any in any respect they be then irreversible too As with Saul 1 Sam. 15.29 when he had disobeyed the Lord's Commandment concerning the Amalekites with respect to setling the Kingdom on him and his House But as to his respective purposes which respect some condition in Man which may be changeably in this or that Person and before such day past with respect to the Change made in such Persons by which they pass from under one General Degree or purpose to be under another God may be said to Repent of his purpose toward them or alter or Reverse his purpose as to them when as yet the alteration is wholly in them coming under diverse Irreversible purposes and not in God's purposes themselves in the General either as concerning them or any man as to give some Instances to make the matter more evident and understandable when an evil Man or Unbeliever who as such an Evil Man is under the General purpose of Evil and Punishment for God purposes to hide himself from and stand against Men that are Evil in their Evil ways while Evil generally shall or doth through the grace of God mixed with those Punishments Repent him of and turn from his Evil way then God Repents of the Evil purposed against him that is which his purpose against Evil Doers contain'd in it against him as and while an Evil Doer and doth him good according to his purpose towards Penitents and well-doers under which by his Repentance he is now brought for he is not the same man now as to that formality of him that rendred him an Object of God's purpose of Evil but is another a New Man a Man in Christ with whom old things are past away and all things become new and so the purposes of God concerning him are new purposes 2 Cor. 5.17 the purposes
men even before and though they attain not a distinct knowledge of him yea and for his sake passes by such infirmities and mixtures as through ignorance and weakness and the prevailing customs of places not seen by them to be evil may cleave to them they that by nature do the things contained in the Law or written Doctrine their uncircumcision shall be counted to them for circumcision and glory honour and peace shall be to every one that doth good not only to the Jew that had Instruction and the Law but to the Gentile also that was without Law and had not that Instruction the Jew had Rom. 2.7 9 10 11 14 26 27 28 29. and therefore are said to do it by nature not as corrupted but as prevented only with that goodness and truth of God manifested in men by and through his works without the written and vocal Instruction to the Jews superadded And of such as these probably our Saviour meant inclusively when he said Many shall come from the East Matth. 8.12 and from the West c. and shall sit down in the Kingdom of God when the Children of the Kingdom born and brought up in Gods Church and under the nature of his Instructions and Ordinances should be thrust out for though there can be no salvation but by Christ yet there may be salvation through him to them that distinctly hear not of him 〈◊〉 in the case of Infants dying in their â—fancy may be seen This then is oâ— Medium of Gods making known the Object of Divine Faith or his truth to meâ— in part with reference to their salvation 2. The other way is by his Word aâ— distinguished from that silent language of his Works an express speaking forth by intelligible and vocal sayings or visionary representations to mens Spirits the truths to be believed by men And this also he did and thus dispensed the knowledge of himself to men divers and sundry ways and at divers and several times Heb. 1.1 2. which dispensations as to the acts of dispensing both by Works and Words are to be distinquished from the thing or object dispensed that being but one in it self these very different and divers as in this latter way 1. To some he dispensed the knowledge of himself and truth in some measure by more immediate revelations of himself as to Adam in Paradise Gen. 2.16 Eâ—od 20. 17. 3.8 9. and to Moses and the People at Mount Sinai in the Wilderness but fully and most immediately to Jesus Christ 2. To some by Angels ministring the knowledge of God to them and that either waking as to Abraham Gen. 18.1 2 3. 22.11 15 16. Jacob Gen. 32.1 2. Moses Exod. 3. Zachary the Father of the Baptist Luke 1.9 10 11. Maâ—y the Mother of our Lord vers 28 30 and divers others or in dreams and visions as to Nathan Psal 89.19 Dan. 7. 8. 10. Joseph Matth. 1.20 2.12 and divers others 3. To some by his Spirit more secretly insinuating it self into their hearts with the knowledge of God as to the Prophets and Apostles more ganerally 2 Sam. 23.2 Ephes 3.5 4. In these last days by the personal appearance and vocal ministration of Jesus Christ himself both to his Disciples and to the World Heb. 1.1 2 3. 2 3. 5. To some he more mediately dispensed the knowledge of his Truth by the ministration of those to whom he had more immediately first declared it and that either 1. By their vocal preaching of it as by the preaching of the Prophets and Apostles to the People amongst whom they were sent 2 Pet. 3.2 3. Rom. 16.25 26. Epes 4.11 12. and so by the vocal Preaching of the Evangelists Pastors Teachers though but secondary Ministers of it amongst all which the Preaching of Jesus Christ our Lord in his personal ministration may be reckoned as prime and chief he being both a more or most immediate and also a mediate Revealer of it in divers respects Joh. 1.18 most immediate as the Eternal Word the Son of God in the Bosom of the Father mediate as he was also Man Matth. 4.17 and as the Manhood 〈◊〉 imployed in the making out the Wiâ— the Father brought down by the Woâ— 2. By their Writings the Scriptures 〈◊〉 Truth 2 Pet. 1.19 20 21. 3.2 3. 2 Tim. 3.15 16 17. Joh. 5.39 indited by the instinct and direcâ— on of the Holy Ghost and left upon record for the instruction and helpfulneâ— of after ages also and of all people 〈◊〉 whom they are by providence ordered even such as to and amongst whom 〈◊〉 Prophets Apostles and the rest of thâ— heavenly Pen-men never vocally Preached Now this Preaching by Word â—ther as spoken or written added to 〈◊〉 former the works of God gives a moâ— distinct sound and signification to pâ—dull creatures and brings the knowledgâ— of God as to the declaration of it nearâ— to us yet speaks the same things that 〈◊〉 Works speak The Book of Ecclesiastes both agree to praise anâ— commend God to men Joh. 1.4 5 6 7 1 Cor. 1.21 22 23. Psal 145.9 10. anâ— to cry all flesh is grass and so in debasiâ— of man and all other things as to maâ— happiness that he may be made to enquiâ— after God look to and acquaint himseâ— with him and imbrace his grace and favation through Christ brought to them But the Revelation by word is and muâ— more as added to the former more foâ— and significant and speaks out more aâ— more distinctly what the other did bâ— darkly hint and signifie and thereforâ— also more is required and expected froâ— those which have this latter also thaâ— from those that had or have the former only SECT 2. That the Dispensation of the Word or Oracles of God was neither so Vniversal as that of his Works nor to all Ages the same as to clearness and fulness but different to divers Ages and to divers Persons in the same Ages QUestionless there hath been no Age of the World in which God did not reveal his Mind by his Words unto men Tit. 1.2 from the very Creation and Fall to this day we live in yea we may say there hath scarce been any person if any capable of understanding to whom the Word even Christ as the Light of the World hath not by some means and in some measure of his Light and Truth addrest himself as is signified Joh. 1.4 5 9. yet we may say that in many Ages the words of Truth Psal 147.19 20. Act. 14.16 17. or more express significations of his Mind by Law and Doctrine have not been generally afforded to all men nor in all Ages alike to any men It pleased God in that matter as we have seen in what we said of his purposes to discriminate some people from other Rom. 3.1 2. 9.3 4 9 〈…〉 Cant. 〈…〉 16. 〈…〉 7. 〈…〉 and Elect and Chuse some out from amongst the rest
one of God by whom God raising him up out of the dust and exalting him would lift up and exalt his Servants also and judge the world righteously And then by Samuel God began to reveal his word more familiarly again 1 Sam. 3. and to teach the knowledge of his Son and of his ways till after David was anointed by him yea till within a little of his reign So that in all those times of the Judges which as the Apostle tells us Act. 13.20 According to Bishop Vsher 443. years was about 450. years the knowledge of God was vouchsafed to and continued with his People of Israel though through manifold calamities and sometime some eclipsings of it yet it was never quite lost from amongst them SECT 6. Of the times from David to the Captivity of Israel UNto David God yet further and more clearly opened his mysterie Psal 89.1 2 3 19 20 c. 132. over and above what was before so plainly opened giving him the Covenant of an everlasting Kingdom to be possessed by his Seed even Christ for ever of whose Kingdom the Kingdom setled on his natural seed was a Type and Pledge Yea 110.3 4. to and by him it was declared that Christ should be both a Priest and King a Priest after the Order of Melchisedeck 22. that he should offer up yea himself be the perpetual mighty Sacrifice 2.1 2 6 7. 16.9 10 11. and through manifold oppositions of Jews and Gentiles the Kings and Rulers and generality of Mankind yea through Sufferings and Death attain and enter into his Glory and manage his Kingdom for the good of Mankind so as that Nations should have cause to sing aloud to God for his Goodness through him Psal 87. 88. 100. 117. 145.9 17. to them to serve him with gladness and come before him with rejoycing to enter into his Gates with Thransgiving and his Courts with Praises c. 2 Sam. 23.3 4. He being through him good to all and his tender Mercies over all his Works and all the ends of the Earth seeing his Salvation But indeed the knowledge of Christ flowed in so abundantly to and by him the Spirit of the Lord speaking by him and his Word being in his Tongue that to mention all that was dispensed to and by him would require the writing out of a great part of the Psalms yea and many Volumes in explication of them The knowledge of the Lord growing now as a River as to the fuller and more abundant revelation of it which in the first Ages was but like a Spring the light grew more and more full and bright as to its shining as the day of Christs coming in the Flesh and accomplishing therein the Prophecies concerning him grew nearer And this revelation also was continued and held forth in the days of Solomon and in the succeeding Ages Prov. 1.20 21 22 23. 8.1 2 3 4 5 6 32 33 34 35. 9.1 2 3 4 5 6. Solomon speaking many things most divinely of the preparation made by wisdom for men and her gracious invitations and calls of men to the participation thereof with much desire of their good and great longsufferings towards them yea her universal good-will to the sons of men the simple and void of understanding the Scorners and Fools that hate knowledge c. a great torrent of Wisdom flowed forth to and by him much too full to be here particularly mentioned 1 King 11.1 2 13 14 c. 'T is true he grew loose and degenerate in his latter times through the love of strange women and provoked God to rend away ten Tribes from his Kingdom in his Sons days and so to eclipse the Glory of Davids outward Kingdom leaving him and his posterity only two Trides that so it might the more appear that the Promise and Covenant made to David was touching Christ and his Kingdom rather than touching any wordly Kingdom to be here injâ—d by his natural Seed 2 King 4. Solomon also buiâ— stately Temple for Gods Worship which was a Type too of Christ and what was prayed for and promised in behalf of people repenting of their sins and praying in 〈◊〉 8. and towards that Temple respected Christ as the truth of it and is to be met with in looking to him But both that Temple with the worship of God therein together with the House of David the ten Tribes rejected setting up through their carnal policy another way and form of worship in other places in which they did immediately reject Christ and so their own mercy and salvation till persisting therein for about two hundred and sixty years space notwithstanding divers Prophets raised up of God and sent unto them as Elias Elisha Ahijah Hosea Amos and divers others by whom God abundantly held forth the knowledge of himself and his truth unto them to reclaim them to the right way of worshipping God they were at last carried captive by Salmanester King of Assyria in the beginning of the reign of Hezekiah King of Judah All which time the knowledge of God was more purely retained with Judah and Benjamin who clave to the House of David and to the Temple and Worship of God ordered therein as also did many from the other ten Tribes And though they were not without many imperfections and sometimes great miscarriages and evils yet still the Promise and Covenant made with David and the order for worship setled by him with Gods appointment and approbation was retained by them and those Ages contained about the space of 330. years from the beginning of Davids reign to Israels Captivity according to Bishop Vsher 327. SECT 7. Of the times of the Prophets from about the Captivity of Israel to the Restauration of the Temple and so on till the coming of Christ in the Flesh ABout the time of Israels Captivity or somewhat before God raised up and sent more Prophets and with more dear and full discoveries still of his mind concerning them and concerning the mysterie of Christ and the right worship of God through him with more full and sharp rebukes and denunciation of judgements against them for their casâ—ing off God and his Worship as appointed in his Temple as the ten Tribes oâ— also for their carnal apprehensions of the Seed of David and Kingdom promised him and of the Temple-worship appointed to them as Judah neglecting Christ the vision of all signified and aimed at in them Isa 28.14 15. 66.1 2 3 4. Mica 5. Jer. 7.3 4 7 c. 22.5 6 c. and foolishly promising themselves mercy and blessing in their adhering to Davids carnal and natural Seed and worshiping in that material Temple neglecting the grace of God in Christ and not yeilding up themselves to obey and walk with him as is abundantly to be seen in the Prophecies of Isaiah Micha and Jeremiah for which cause also be gave up the Temple
the departure of the Apostles nay they began to be sown before but by reason of their Vigilancy they took not such place in the Churches as afterward they did till they even overtopped the good Seed and its Fruit Ignorance 2 Thess 2.10 11 12. Errour Superstition and Prophaneness sprouting up apace through Mens not receiving the love of the Truth that they might be Saved till God as he threatned gave up the World again to the over-spreadings of Deceit permitting the False Prophet Mahomet to Introduce a false and wicked Religion to the drawing away Multitudes from the Belief of the Truth planted amongst them And the Roman Bishops with their Clergy to Usurp Dominion over the rest and living like Beasts or Monsters to fill the Churches that yet retained the Profession of Christ and the Scriptures amongst them with all manner of Errour Superstition and Prophaness which continued Universally over the face of the World where the most Famous Churches of Christ had been Planted though not without mixture of continual Testimonies of God and his Truth and Goodness both by Works and Word especially as to the most Essential parts of his Doctrine more or less and more or less purely held forth till 5. In these latter times God in his mercy again stirred up a Spirit of Reformation in some of his Servants who through their constancy in Preaching forth and suffering for the Testimony of God according to those measures of Understanding they had of it became successful Instruments in his hand of reviving the Light of the Truth that was almost damped so as that it shines forth again in and by the Scriptures of Truth and the faithful Preachers of them though alas now again too much clouded with the glosles and interpretations of Men that subject not their own wisdoms to God's words much more clearly than in some former Ages So that in this that hath been said in this large running over the times it appears That the Dispensations of God in giving forth unto Men the Knowledge of his Words have been both in several Ages and to several Men in the same Ages very diverse for even in all and every of those Ages when it was fulliest given forth also all had it not alike immediatly or fully opened to them some were dispensers of it to others who received it by them or from their Mouth All were not Apostles nor all Prophets nor all Teachers that were in the Church of God though as he that follows a light carried by others may see and go as well as those that carry it and other men may eat as heartily and be as thriving that buy their Bread by the Loaf as they that carry it out and sell it 〈◊〉 basket fulls so also those that were noâ— so honoured as to be the Dispensers of the Mysteries of God to others either Jews or Gentiles in an humble following 〈◊〉 and feeding upon that Truth of God dispensed by others might walk and live as well and attain to Eternal Life as certainly and happily as they that dispense it to them yea a Judas might prove a Son of Perdition though a Preacher of it and Jeremy and Paul too had they not returned to and walked with God themselves keeping down their Bodies and bringing them into subjection might have done so too while many of their weaker Hearers attained to Happiness by what they Preached It may be said of Prophets Apostles Evangelists Pastors Teachers in respect of their carrying out of the Word to others as was said of the Virgins Conceiving and bringing forth Christ Blessed the Womb that bare thee and the Paps that gave thee suck So Blessed they that were betrusted and came forth with such Mysteries to Men in the Name of the Lord yet so as the same Answer of our Saviour would also fit with respect to the hearing and obeying that Doctrine Yea rather Blessed is every one that hears the word of God and keeps it We might also shew that there is and ever was great diversity and difference in the several Gifts and Administrations of those Gifts of those betrusted with the Word and the Dispensation of it and service of God in it Some Apostles some Prophets some Evangelists some Pastors and Teachers some workers of Miracles c. and of the Apostles and Teachers some Administred more eloquently and some with weaker Language some more plainly and powerfully than others some in one Stile and others in another yet all one and the same Truth and by one and the same Spirit as in 1 Cor. 12. But it suffices but to hint that to avoid further tediousness SECT 9. That in the former Ages and so in all the Four Monarchies there was something of the knowledge of God by his People and Words vouchsafed also to the Gentiles ONely this we may further Note That though the discovery of the Truth and Mystery of God was vouchsafed most peculiarly and properly to the Jews before the Ascension of Christ yet not so hidden with them but that something of it and so means to know more of it was in all former Ages vouchsafed in some measure over and above the Manifestations of God in his Works to the Gentiles or divers of them also as might be shewed from what we find in the Scriptures and by other Writers In Abraham's time while Shem was yâ— living to omit some things fore-mentioned Sect. 4. His over-throw of 〈◊〉 Four Kings Types perhaps of the futâ— Monarchies after to succeed Shinar â—ing Babilon Ellasar some take for Syriâ— Elam is Persia and the Nations migâ— hint to the other Nations subject to the Roman Monarchy made him famous doubtless in those times And after that the advancement of Joseph in Egypt when all Nations or Countries thereabout pinch with a Famine came thither for Bread-corn might afford probably some opportunity for spreading some knowledge of God from him his Father and Brethren then brought into and living in Egyptâ— but especially and certainly to omit the Patriarchs Psal 105.13 14. Travellers into and sojourning in divers Lands and Countries the great Judgments of God upon Egypt and Pharaoh The Miraculous Deliverance of Israel thence and the mighty Works then done for and amongst them spread the Name of God amongst the Countries as is implyed Exod. 9.16 That I might shew in thee in my power and that my Name might be declared in all the earth And it appears by Rahabs confession afterward That they had heard of the mighty work 〈◊〉 God for Israel in those Countries of Canâ— an Josh 2.10 11. And then his drying up the red Sea and Jordan and driving ouâ— the Canaunites so miraculously The standing still of the Sun and Moon c. These yet further famed him and his People among the Nations 1 King 10. with Matth. 12.43 As afterwards the Wars and Successes of David and the Wisdom of Solomon that was famous to the Ends of the Earth to Aethiopia and those
his Family alive to new people the World 2. By him even Noah was the right way of faith and worship again proâ—gated to all men by Word and Sacriâ— so as it might have been received and retained by them successively But thouâ— Noah himself and Shem his Son lived long time yet before Abrahams time less than four hundred years they had very generally turned aside from the fa◠〈◊〉 sincerity of worship again and made themselves Gods of their own devising 〈◊〉 offered their Sacrifices to them But God in great mercy that his Truth 〈◊〉 the Witnesses of it and way of Worship might not be quite lost out of the world took pitty on it and called and chose out Abraham and his Family and gave to them both the further revelation of the Faith with its Ordinance and added also as further promises so another outward Ordinance too for witnessing and â—aling the same viz. the Ordinance of Circumcision SECT 4. Of Circumcision given to Abraham and his Seed CIrcumcision which was a Religious cutting off the Foreskin of the Flesh or member of Generation was the next outward Ordinance then appointed of God to men And it began to be an Ordinance of God in Abrahams time and so was not of so early a beginning nor of that Universal extent as the Law for Sacrificing nor so universally received and practised by men but given to and praâ—â—ised by Abrahams family and those that were willing to joyn themselves with them And it was given to him not only to be given to him not only to be practised on himself and his Family but to be delivered by him them as an Ordinance to be observed them in their generations Gal. 3.8 After God 〈◊〉 made his promise of blessing all Nation in him and his Seed In his Seed as 〈◊〉 person in whom the blessing should 〈◊〉 and in him as he with whom the righâ— way of faith and worship was deposited and after he had promised tomultiply his Seed Heb. 11.13 14 15 16. both Spiritual and Carnal and had promised him not only an Earthly but a Heavenly Country that it might be evident that Christ and the grace brought in by him was the foundation of this Ordinance also Though this Ordinance had some further and other significations than that of Sacrifice for though the Death and Bloodshed of Christ might be implied in it in that by Bloodshed men were admitted into the Church of God in Abrahams Family yet it was given also further Rom. 4.11 as the Apostle says as a siâ—n and seal of the righteousness of the faith that Abraham had being yet uncircumcised And so it was 1. A sign in their flesh both of Gods Covenant made with Abraham and his Seed concerning the blessing all Nations in him and of his owning and taking Abrahams Family for his Church and People and so to be as a Sign or Mark of the People with whom the right Faith and Worship was deposited as also a Sign of the way of right believing and coming to be of Abrahams spiritual Seed under the promise of righteousness and â—ing viz. that the way thereto 〈◊〉 by attending to and receiving his faith or doctrine concerning the promised Seed singly cleaving to him and letting go all confidence in their natural birth and what they thereby were as corrupt and lothsom and so all fleshly priviledges to be cut off and cast away so as to confidence for blessing or life to be placed therein nor in any fleshly thing a Parts Wisdom Goodness Righteousness of their own c. which should all be let go for Christ the promised Seed that they might by believing the testimony of God concerning him be made in him and so of the Seed of Abraham after the Spirit and inherit the blessing as also that the way for Abraham and his Seed to beget Children to God to be heirs with him is not to consult with the Wisdom or use the weapons of the Flesh nor by natural and carnal generation but by the word of God the simplicity of the faith of Christ to be held forth by him Nor was it only his natural Seed that might come into Christ and have this blessing but any man and therefore he was to instruct and disciple as it were all that were under his power and dispose to circumcise all born in his house or bought with his mony nor were any to be accounted of that society of external Worshippers but those that had of received that sign or badge of the Covenant as none are of the Spiâ— Seed but those that suffer the Spirituâ— Circumcision in Christ to pass upon theâ— and so rejecting all fleshly glorying and confidence do worship God in the Spirit and Truth according to his Faith or Doctrine It was also 2. A Seal or Confirmation of the Righteousness of the faith which he had while uncircumcised by which faith may be meanâ— either 1. That Object of Faith that Truth or Doctrine he believed and preached which was both Rom. 4.11 12 13 14 15 16 17. That in him and in hâ—â— Seed all the Nations should be blessed Gal. 3.8 and that God would give hiâ— a numerous Seed especially as to his Spiritual Seed that should be heirs of the world the world to come in its renewed state with him and then the Righteousness of the Faith so taken signifieth either The righteousness of it that it is the right and true faith that men ought to imbrace and believe as pertaining to Christ and the blessing in him for all Nations and the blessedness of his Sprititual Seed and their enjoyment of the world to come or else also 2. The righteousness prepared for all Nations contained in the word Blessing that is the forgiveness of sins and the justification preached in that Faith and Doctrine even as David describeth the blessedness of the man to whom the Lord â—tes righteousness without works say 〈◊〉 Blessed is the man whose iniquities are â—ven and whose sins are covered Rom. 6 7. or else 〈◊〉 By Faith is meant that believing of that Doctrine and so in God that was â—nd in Abraham before he received that Ordinance of Circumsicion for it was â—fied of him before that he believed â—ording to what was said to him and that was accounted to him for righteousness and so the righteousness of his faith also taken may either signifie the rightness and truth of his so believing or also his righteous account he had with God therethrough Gods justification and acceptation of him but I think the former 〈◊〉 of Faith and its Righteousness is â—ant rather by the Apostle So that by this Ordinance was Sealed both that that was the Faith and Truth to be believed by whosoever would come in to them yea by â—ll men as it might be to them declared and that therein is held forth the true Righteousness and way to Righteousness 〈◊〉 all Nations viz. that in so believing God as Abraham did
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
observed the Passover in remembrance of their deliverance out of Egypt and as a type of his own suffering presently to follow and of the Redemption of mankind thereby The matter and outward rites of it namely the taking blessing breaking and giving Bread to his Disciples bidding them to take and eat it and telling them it was his Body broken for them as likewise his taking and blessing the Cup or Wine and bidding them drink it telling them that Cup was the New Testament in his Blood being also dear significations of his Body broken for 〈◊〉 and his Blood shed for us as he also himself informeth us and the end of it being by himself expressed to be the remembrance of him what more clear than that our Lord and Saviour hereby sets before us that he Christ as come in â—he flesh and his Body as broken with sorrows and sufferings for our sins to the Death is the true Bread of Life and that the believing mindfulness thereof and of the love testified therein is the way for us to be nourished up in the hope of Eternal Life and to be strengthned to serve God by him and suffer with and for him And also that his blood as shed his Sufferings and Sacrifice as indured and presented unto God for us and hath obtained for us the remission of our sins and confirmed the promises of God for giving us forgiveness the Holy Spirit and Eternal Life and the love and grace of God and Christ therein testified towards us is Drink indeed fit to exhilerate and chear the heart more than the choisest Wine and to fill it with Spiritual Consolations As also that he would hereby instrict us to love one another as Brethren and as he hath loved us walking together as partakers of the same grace and laying down our selves for the good of one another as he hath given us example Neither doth this Ordinance witness to any goodness in us though we in eating and drinking together in remembrance of Christ do therein profess our belief of those things therein set before us and oblige our selves to cleave to him and one another but rather of our want and sitter inability to live in the favour and service of God but by the faith of Jesus and so by him as yielding therein conâ—â—â—al nourishment and strength to us And therefore also though it behoves men to come and Eat and Drink worthily meetly and so as becomes the grace in the Ordinance set before us even Communion with the Body and Blood of Christ that is to say to have our hearts minding the grace set before us and to consider and owne our own vileness and unworthiness as therein discovered to us that we may neither be puft up in our selves or Eat by virtue of any goodness or worthiness found in us or be puft up one against another yet it is to be exposed to and pertook of by all that profess the Name of Christ and that seek salvation by him being capable of discerning the Lords Body and the grace therein set before them in some measure and so of examining themselves according thereunto Yea the Baptised and Professors of Christs Name are to be instructed and called upon to remember the grace of God in Christ towards them and not because of weakness to be kept there from for which we have no president to warrant us only in case any after profession of Christ and desire to seek him do walk scandalously such are to be withdrawn from and may be secluded for a time till they be ashamed and confess their fault and at least profess repentance of the same as well for their amendmendment as also to vindicate the Society of Worshippers from the scandal of alowing and tolerating evil doers in their prophaness and evil living This Ordinance also instituted but the night before Christs suffering is to be continued till his coming again even till he come in the Clouds of Heaven to raise the Dead and to take his Servants into fellowship with himself in his Glorious Kingdom in which they shall be ever with him and eat and drink of his Consolations with him for ever Till then his Death never to be forgotten nor then neither because of the great Testimony of His and his Fathers Love and the great Procurer of all our good and happiness but till then it is in this Ordinance to be remembred and shewed forth by us And these two Ordinances Baptism and the Supper are what he hath appointed to us since his coming in the flesh to be generally observed and practised by us his Death and Resurrection having put a period at least as to us Gentiles to all the rest before observed by the Jews As for prayer and thanksgiving and the like they were in force at all times and so will be at least till Christs coming again if not after also its sure thanksgiving will And its clear they have as now to be performed their foundation in Christ and what he hath done and is become for us and are to be offered up through him unto God in and by his Spirit but because these are not instituted with any visible Rites to signifie the Grace of Christ to us except kneeling and lifting up our hands and eyes to Heaven be judged such which yet are not commanded though commendably practised implying our â—â—se of our own vileness and our humbling of our selves before God and hope in his mercy but rather are exercises that the sense of our own wants and belief of Gods goodness and grace leads us as it were naturally to I shall not say any thing more to them but after I have a little digressed to take notice of the rabuses of these Ordinances too generally through mistake observable in all ages I shall speak a little of the other way of Gods witnessing to his truth and so conclude this Chapter also SECT 9. Of the too General mistake of the mind of God in his Ordinances and mens abuse of them in all Ages ZEal is good if it be ordered with discretion and guided by right judgement and understanding otherwise it is very hurtful it being like fire which kept within its bounds and discreetly ordered is very useful but out of its due place is often very damageable kept within the Hearth it 's serviceable but in the Thatch destructive Now zeal is then right and profitable when it springs from and is ordered by the knowledge of God 〈◊〉 and Christ and so is mainly for and 〈◊〉 bout the great matters of his Law Judâ—ment and the Love of God as Luke 11. 〈◊〉 but when those things are not known regarded but the eagerness of the Spiâ— is exercised and spends it self about thâ— superstructures and matters of lesser mâ—ment it produces no good Fruit but tenâ— to much Confusion onely And yet heâ— generally hath this been and yet is thâ— way of the World even of those that wâ— be or seem to be some bodies
entring his Kingdom here in its Spiritual State is We cannot enter his Kingdom but by being born of God nor further enter into it to be under the Regiment Power and Priviledges of it then as we are born of God namely of God as objectively discovered to us and looked to or known by us they that know thy Name will trust in thee and as efficiently and efficaciously working by his Power and Spirit in us And so Regeneration contains in it Healing Confirming and Conforming too or they may in the place above quoted be referred to the words after it and denote the time when they should receive their Honour and Reward viz. In the Regeneration when the Son of man shall sit on the throne of his glory that is In the time of the Resurrection and so it signifies That the Regeneration is not compleated till the Resurrection when the Body also shall be changed and be found in the Spirit and Glory of Christ But here I do as usually men do in speaking of Regeneration speak of its First Acts Of making a man in Christ The overcoming of the Heart to close with and believe in God and Christ and depend on him and so the infusing the Spirit and Principles of new and heavenly Life into him And so I distinguish it from healing conforming Operations and it 's sometime included in Conversion as the end or ultimate acts in it as Conversion is usually meant of the Souls first turning to God for otherwise Souls after Regeneration falling into actual Sins or sinful frames must be Converted from them but as I said before it properly follows upon the heart turned to behold or look upon God and Christ as presented in his Gospel and it stands in the framing strengthning and overcoming the heart to close with rest in and rely on God in Christ in and through which his Spirit and Power Framing and Creating it in Christ doth enter into it possess and act it for and towards Christ Ephes 2.10 Numb 21.9 2 King 5.14 And this is by a certain creative Power whence that Phrase We are his workmanship created in Christ Jesus to good works Somewhat like the healing of the Israelites in their looking to the Serpent of Brass or the healing of Naaman washing in the waters of Jordan and it hath in it 1. A Spiritual quickening or inlivening of the Soul Psal 36.8 in its listening and looking to Christ to living affection to and likement of him and so desire after him through the presentation of the excellency of him as made known to and apprehended by the Soul as Phil. 3.7 2. A Spiritual quickning and strengthening of the Soul through the same Seed of the knowledge or word of Christ cast into the heart to a fleeing or betaking it self for refuge and rest to him and so to close with and hope in him and in God through him Heb. 6 18 19. Psal 9.10 3. A certain Spiritual inlivening of the Soul in him and upon him his mercy Gal. 2.20 goodness power faithfulness love c. and so to an acting in that life infused and put into it both towards God and towards man which the grace seen and believed by it operates works and begets yea and preserves and carries on in it and it unto and in It is set forth in Ezekiel 36.25 26. By the making the Heart and Spirit new by his Spirit and then putting in his Spirit into the Spirit made new the begetting a new judgment bent and disposition in the Soul and a new heart desire love affection toward God and Christ a new will purpose and resolution for him and then a putting his Word Power and Spirit into that Heart and Spirit renewed to live in it feed act and animate it in and for God according to his mind 4. His healing operations are a kin to those Regenerating operations and may be co-incident with his comforting operations too in part they are spoken of as fruits and consequents to Conversion Matth. 13.15 Least they should be converted and I should heal them but by comparing that with Mark 4.12 It includes or stands in the Remission of Sins at least as the necessary mean to it or womb put of which it proceeds for there for healing it is and their sins should be forgiven them Which by way of Metonomy may signifie and take in the consequents of forgiveness also such as 1. The speaking peace to them c. so the quieting pacifying and comforting of the Heart and Conscience in the sight and view of his goodness and knowledge of his love and favour towards it and of the forgiveness of Sins and hope of Happiness in which the heart-broken and disquieted with convincements reproofs and fears is healed 2. A renewing and rectifying the whole man in mind judgment will and affections and conversation sanctifying of him throughout filling him with right wholsome apprehensions and thoughts of God and Christ and himself and all things with right affections to God healing those distempers before in his heart and affections in their out-running after yanities and doting upon Idols taking offence at God and his Truth hateing what should be loved and loving what should either absolutely or comparatively be hated and so healing the passions fears cares anxieties and griefs of mind c. 3. A removing and taking off Wrath and Judgments that might formerly be inflicted on them for their rebellions or stubbornness against him yea and by degrees and in due time taking off altogether the Disease and Judgment that came upon us in Adam and through his Fall the power of natural Corruption â—nd dominion of Sin and the bodily infirmities and Death too in the Resurrection 5. Comforting Operations are in and through his Word or Truth as it is in Christ and by his hand power and spirit working therein and therewith in shewing help and remedy in Christ and in God and causing the Soul to apprehend and see it even suitable helps to all its needs and Exercises and by begetting lively hope in God and Christ for the receipt of that help both under its afflictions and in due time out of them all and by shewing the gracious and good end of God in his afflicting denying crossing suffering or ordering evils to it the lifting up reviving and chearing of the heart and spirit and maintaining the chearfulness and comfort of it in God as in John 14. He comforted the hearts of his Disciples by and through presenting to them God and his goodness towards them as an object therefore worthy to be believed in by them and himself as a constant lover of them that as well went away from them for their good as came and staid with them even for their helpfulness and salvation that he would send them another Comforter who also and more fully should comfort them by leading them into the Truth causing them to understand the Truths he now spake to them and giving them to
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
only by arguments and motives provoking and moving men to what he would work in them or have them work c. 2. And so understanding it I conceive his workings which are all Supernatural are neither simply of the one kind nor of the other but of a mixed Nature for as I apprehend 1. His framing of the heart by his preventing Operations are more of a Physical nature in the sence last mentioned then of a Moral some what like a mans awakning another out of a Dead Sleep not by arguing and reasoning him awake but by some so loud noise or some so forcible action as somewhat opens his senses and removes the obstructions of them and give him a capacity to heaâ— and speak or like the putting life into a Dead Man so as he is capable of Stirring Moving Hearing Seeing The Dead hear the voice of the Son of God this is somewhat a kin to a Physical yea is that they understand by that phrase of a Physical Operation God in his prevenâ—ing men by his grace so stretches out his hand or puts forth his power as to effect or create in men Capacities of hearing seeing and minding the things hâ— sees before them whence it s compared to an opening the blind Eye or unstopping the deaf Ear as is implyed Ezek. 1â— 2 3. Rebellious people are said to have eyes to see and yet see not ears to hear and yet he or not 2. But then having thus prevented men and given them such capacities by his creative power He by his Light Truth and Grace is reproving counselling exhorting allureing and by diverse arguments and motives is perswading or moving men to see and hear and awake and exercise themselves to such things as he is propounding to them as to behold him behold him Isa 65.1 To listen to his Son and turn at his reproofs in the power and strength and ability that he withall gives them supernaturally and so as it were to feed and soment and use meanes to preserve even by the meanes he gives them too the life or quickning or senses he had infused into them And this is evident in all the Scriptures God shall perswade Japheth and he shall dwell in the Tents of Shem Gen. 9.27 Incline your ears and come unto me hear and your soul shall live Isa 55.2 3. And he that bears namely when made to heal listens shall live John 5.25 Turn ye at my reproofs behold I will pour out my spirit unto you I will make known my words Ye set at nought all my counsels ye set at nought all my reproofs ye did not chuse the fear of the Lord the turning away of the simple slays them but whoso hearkens to me shall dwell safely c. Prov. 1.23 25 31 32.33 All which and multitudes more imply Gods counselling exhorting mourning by arguments and so inclining the will made in some measure at liberty to obey and follow him And thence it is that menâ— may resist the Holy Ghost and vex and grieve him and rebell against him as also they are capable of listening obeying inclining to him and so God works as a man would do upon one awakened by him he may perswade him jog him stir him and perswade him by arguments to awaken more and listen to him and as such a one seeing such a person so awaked wilful in stopping his Ear and resusing to hear him yea using all means to compose himself to sleep again may be provoked by such Rebellion and Obstinacy not to exercise or use all the power he hath to make him keep awake and hear him or seeing a man inlived by him if such a thing might be wilfull in refusing means to preserve or foment his life unto a more perfect state of living might be provoked to leave him and let him die so do men by their Rebellious refusings of life provoke God not to exercise all his power or more power for their good but to leave them to their own will and ways and so to ruine But 3. Men in the power of the grace they are prevented with by the power of that grace set before them and striving with them being willing to look upon or listen to God in Christ in what he sets before them or not obstinately and rebelliously refusing and turning from him he then further exerts his creature power and infuses into and begets in them not new substances but new Principles dispositions yea his divine seed or word and Spirit and so creates them in Christ Jeâ—s to good works to walk in them reâ—enerates renews them and makes them â—e before him Which proceeds not â—â—om their willing and listening to him 〈◊〉 from him and his grace speaking to and working in them whence they are â—d to be born of God and of water and of the Spirit the word knowledge 〈◊〉 grace of God and his power working therein and we are said beholding as 〈◊〉 a glass the glory of God to be changâ—â— into the same image from glory to â—ory as by his Spirit and to be begot 〈◊〉 by his will in the word of truth c. which may be illustrated by the healing of the strung Israelites and Naaman and the blind man at the Poole of Siloam only whereas they had eyes and legs by the â—eative work of God in the womb and 〈◊〉 by natural birth we here say the spiâ—ual or inward faculties and capacities of seeing hearing and discerning Spiritual things and so of coming to them by willing chusing and loving them are given by the preventing grace of God coming to and upon them But as their power of looking going washing being given of God by a certain power and then he affording and presenting to them objects to look to go to and wash in wrought upon their wills by moral perswasions which were resistible and some of the stung Israelites possibly might resist or disobey but then they by them being perswaded and obeying looking going and washing as was prescribed and continuing so to do God by his creative power gave them healing cleansing and sight Even so is it here as hath been expressed I need not inlaâ—gâ— to add that God in some measure having created in Christ regenerated and renewed men affords still means of preserving and maintaining what he hath created and renewed and gives Moral arguments and Motives to make use of them And in their so doing goes on yoâ— further to câ—eatâ— them in Christ renew and regâ—ate them till they be made complear and perfect in the day of Jesus Christ as is also 〈◊〉 illustrated by Naamans washing seven times in Jordan that he might have perfect healing of which had he sailed in doing that he would have missed Search the Scriptures and see if what is here said suit not with them SECT 4. That God so works in Men that they also are said rightly to work sometimes the same things though with some formal difference between what is his and what their working FUrthermore
ye mortifie the Deeds of the body ye shall live c. Which all imply the workings of God in the Believer to be such as do not so take in and necessitate mens working but that they may possibly Sin against him and work evil Yea why else says he Grieve not the holy Spirit of God if God's workings so included and necessitated our workings in his working that we cannot grieve him Beside that it 's an evident case that the holy men in whom God by his Grace and Spirit did work the to will and the to do yet did sin against him and that not meerly of infirmity or for defect of his working but against and contrary to his working in them grieving and quenching him that wrought in them Isa 63 10. as in the case of Davids sinning The Scripture speaks of the condition of the Believer in this matter so as may be fitly represented by the case of Israel of old in respect of the Canaanites when brought into Canaan they had the presenâ— of God with them and such furniture of strength and defence afforded them thereby so as they might have kept them under and it was their own great neglect of improving the advantage of God's presence and help with them who subdued their Enemies under them both giving them will and courage to fight them and in their Fight efficacy of subduing them if they let or suffered them to Reign over them as well as it was great imprudence in respect of themselves yet they might possibly make Leagues and confederate with them and so provoke God to withdraw from them and leave them to their power so as to become Servants and Tributaries to them So it is with the Believer God works in him the to will and the to do in his listening to him and in his strength and furniture of grace given he may mortify Sin and not let it reign in his mortal Body yet this grace doth not work so compulsively and irresistibly or so to inforce and work his obedience to it as that he cannot neglect it and by neglecting it confederate with Sin and provoke God to withdraw himself and leave him to Sins Dominion God indeed gives more grace yea more than there is naturally power in envy or other lusts in the Carnal Spirit to make us serve them such as by which we might deny them service and resist them yea mortifie and keep them under though not be without molestation from them as we would and therefore God faults and resists men that yet lift up themselves and will serve their proud or envious humours Jam. 4.5 6 7. So that it seems notwithstanding more grace given them men may possibly yield themselves servants to their Corruptions that have less power in them to enforce their obedience yea and that 's ' the reason God is displeased with men that they serve them was there not more power in God's grace to help them against them then in their corruptions to inslave them they would not be so obnoxious to or worthy of Wrath from God but rather would be pitied and helped by him except where having put away more grace they are inslaved again by their Corruption God withdrawing from them But if God so wrought in men their willings and doings as in the Conception at first mentioned there could be no possibility of any believer to fail of doing God's will but by God's meer voluntary first-leaving him no possibility of letting Sin have dominion over them or grieving the Spirit and so neither ground or need of any of these or the like Exhortations SECT 2. How God works by exhortations and whether his working in men to will and to do is by and through the exhortation to â—k out their Salvation Object EXception is hereunto made That though God work so as above to necessitate mens workings out too yet exhortations to work out our Salvation with fear and trembling and not to grieve the Spirit and the like are nevertheless needful because God worketh those things in men by his exhortations But neither will that stand with the scope of the Scripture above propounded to consideration For. Answ 1. God uses not to principle men by Exhortations but by the discovery of his grace with which he prevents them and puts in principles seeds or capacitates for Operation Psal 9.10 He begets in men a will to trust not by exhorting them meerly to trust but by declaring his Name and causing them to know it and then when he hath so principled them to work or walk c. he uses to exhort men in that power and strength brought to them and given them to work or walk and act forth and by those exhortations further excites and stirs up and puts forward the will or the man to act in those capacities foregiven And in such exhortations he works after the nature of divinely Moral working that is by presenting that to the understanding and judgment which affords rational ground for the willing and doing what he exhorâ—â—o and therefore also usually before or however with those exhortations lays down those grounds and adds such motives which presented to the understanding are as proper means to convey motion to the Soul and excite it to will and do what is exhorted But now the ground or motive here used and presented is such as being interpreted and represented in the sense objected destroys the exhortation and takes away all the motive to it and ground thereof so as that the exhortation can be no means to produce the things exhorted to upon the account of the ground and motive used to inforce it as so understood The exhortation is that they would be always obedient and now much more in the Apostles absence working out their Salvation with fear and trembling which may indeed be a meanes to excite and stir them up to such diligence and obedience with fear and trembling iâ— with all they are made to apprehend need cause and ground for so doing as to say that it being God that works in them to will and to do of good pleasure there is danger least by their negligence and carelessness he may be provoked to withdraw his operations without which they can do nothing and so they may fail of his grace But to represent such a thing as this to the understanding reason and judgment that God doth absolutely and infallibly work so in them to will and to do that he therein also works their working out compleatly and inavoidably so as to leave no room for or possibility of their disobedience or miscarriage in what he requires their working out of is such a ground of security certainty and impossibility of danger oâ— miscarriage as both takes away from the understanding all conception of any need of their diligence and renders it inconceiveable how they should be negligent or disobedient and so leaves no room for their fear and trembling otherwise then as unavoidably it may be
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.