Luk. 20.35 36. the Saints shall judge and reign therein receiving double for all their sufferings here yea everlasting rost joy and glory The Children of the Resurrection who shall arise at Christs appearing even the just and they that surviving shall then be changed shall be counted worthy of it and shall be equal to the Angels of God Psal 49.14 15. Isa 66.22 23 24. Rev. 20.6 7. being manifested both in souls and bodies to be his Children and they shall have dominion over the wicked beholding their torments who here had tormented them and shall judge the world even the Nations of the saved or preserved being Kings and Priests unto God beholding his face for evermore and dwelling in his presence impassible immortal Rev. 21.3 4 5 6 7. 22.1 2 3 4. 1 Cor. 15.42 43 44. satisfied with joy and glory for ever where also they shall have their Paradise their Tree of Life their River of pure Water clear as Chrystal in a Spiritual and Heavenly manner without any Serpent to tempt them or curse to afflict and exercise them being fully and perfectly freed from all sin sorrow pain crying and Death their rais'd and changed bodies being made spiritual powerful nimble agile glorious yea they shall shine as Stars in the Kingdom of God ruling with Christ the Nations in righteousness which Nations probably shall consist firstly of the preserved Jews and then of some remnant of the Gentiles miraculously preserved in that great day of perdition of ungodly men Isa 65.17 18 19 20 24 25. Psal 67 4 5 6 7. 96.10 11 12 13. 98.7 8 9. and those as so◠conceive shall under the Governmen 〈◊〉 the raised and changed Saints Till th◠Earth build Houses plant Vineyards beget Children though the Children 〈◊〉 the Resurrection shall neither marry no◠be given in marriage nor dye any more and the earth shall yeild its increase i◠abundance as it would have done before the curse came upon it Discourse on the New Heavens and New Earth But because many things therein are hard to be understood and I have otherwhere more fully delivered my thoughts thereabout 〈◊〉 shall say no more here about them SECT 7. Of two kinds of Lives and Deaths THe Gospel-Doctrine also mentions two Lives 1 Tim. 4.8 and two Deaths the one in this world and the other in the world to come The Life that now is that which we derive from the first Adam Gen. 3.6 4.1 or which God gives us as propagated from him who was made a living soul and begat in his own likeness and because it was not propagated till after the fall Jam. 4.13 14. Job 14.1 Psal 75.3 68.19 20. therefore it is a corrupt and sinful life a vapour a bubble uncertain short and full of misery yet as this old world is upheld by Christ and his mediation that there might be space and opportunity to be born live seek after God and glorifie him in it so is this life given and preserved through him too in a great mixture of mercies and manifold good things to the same purposes But the life that is to come is an Heavenly Spiritual and Eternal Life and it 's said to be to come because as to the whole man it 's not yet come Joh. 5.24 1.13 There is a seed of it here infused and put into the heart and spirit of the Believer by which he is begotten to God and made a spiritual man in some first fruits 2 Cor. 5.16 17. Eph. 2.10 a Son and Heir of God a new creature created in Christ Jesus to good works c. Rom. 8.10 But in as much as this is but the beginning of this life and that only in part in the Spirit the body yet must dye and the soul be loosed from it till the resurrection of the just in which the soul and body shall be reunited and the body be made a living spiritual body and both live in the favour of and in fellowship with God Rev. 21.4 5. and that is yet wholy to come therefore it is called the life to come an everlasting life in which shall be no affliction sorrow decay or death but everlasting uninterrupted health welfare prosperity and happiness 1 Joh. 5.11 12. This is the life which Christ hath purchased for us and which in him is given us to be enjoyed through the faith of him Col. 3.3 4. Act. 17.26 27 28. 1 Joh. 5.12 and in personal injoyment of and fellowship with him The first life is common to all men as born into the world the second though given in Christ to all yet is had and injoyed only by them that have Christ the rest that rejecting him have him not have not it neither but incur the sentence of death the Death opposed to this Eternal Life the sedond Death For There is also a twofold Death answerable to this twofold Life Rev. 20.13 14. Rom. 5.12 14 18. Heb. 9.27 2 Tim. 1.10 2 Cor. 5.14 Gal. 3.13 Psal 23.4 90.12 2 Cor. 5.8 9. 1 Tim. 6.18 19. Eccles 7.1 Prov. 27.1 Jam. 4.13 14 15. 2 Cor. 12.7 8 9. Isa 57.1 Job 3.12 13 14 15 16. Mat. 25 41 46. Rev. 2.11 〈◊〉 .6.14 with 〈◊〉 Cor. 5.10 11. The first is that which came in by the first Adam and is common to all in their several times but is broken and evacuated by Christ as is before noted the punishment of our sins in Adam being sustained by Christ as to its weight and curse though some shadow and carcase of it is ordered to us to be passed through by us that we might by the consideration of it be stirred up to apply our hearts to wisdom and seek and lay hold of that Eternal Life given us in Christ and be kept humble and low in our selves and always watchful the time and way of it being secret and kept from our foreknowledge so as that we cannot boast our selves of the morrow not knowing what a day may bring forth as also that we might experiment the power and grace of Christ in supporting in it and raising us up out of it and be taken from sorrow and oppression by it and that the wicked might be cut of from doing wickedly and from vexing and oppressing the poor and righteous The second Death is that fearful punishment prepared for the Devil and his Angels forementioned not prepared properly and in Gods first intention for men yet shall be the punishment too of these men that persist in their sins 2 Thes 1.7 8. Heb. 9.27 28. Luke 14.14 1 Cor. 15.23 24. 1 Thes 4.16 17. Rev. 20.6 7 11 12. for their personal rejections of God and Christ and persisting therein to prefer their sins before him But it is not common to all men as the first Death is It is appointed for all men once to dye and out of that all shall be raised and brought to judgement though not all
even by his own Death and sufferings which concludes against all flesh yea against the ability of all creatures to have helpt us much more against our own sufficiency to have helped our selves for if there had been a law that could have given life then doubtless God would have spared his Son and righteousness should have been by that Law if either our sins had not been infinitely displeasing unto God but that he could have passed them by without any great satisfaction to his truth and holiness and to his righteous law Or if we or any other creature for us could have helpt us or given the satisfaction requisite he would not have taken such a course for our deliverance But in this glass iâ— seen at once both sins hainousness and mans helplesness yea Gods infinite power love and goodness toward us yea and further our deadness in our selves to help or animate our selves and so the falseness of that conception that man hath free will by nature to any Spiritual good or that such a conceit or opinion springeth from the bowels of such a doctrine as makes Gods good will to be towards all men and Christs Death for all is hereby plainly discovered also for if we by nature had or have any such sparks or principes of life and liberty to what purpose was it that Christ dyed for us to procure into himself for us in the nature of man the power and Spirit of God that living therein he might call and quicken us and cause the dead to hear his voyce that in hearing they might live John 5 25. So that no doctrine so clearly bears witness against man that he is dead in sins and trespasses by nature and hath no sufficiency of himself as of himself so much as to think a good thought as that doth upon which the odium of the contrary conception is usually but falsely fastened we thus judge not as the denyers of those truths infer that if one dyed for all then all must needs be eternally saved but with the Apostles that if one dyed for all then were all deâ—d 2 Cor. 5.14 3. The unspeakableness and certainty both of the happiness of all those that accept of this Grace of God Submit to him and seek their Righteousness and Salvation in and through Christ seeing he hath done so much for all while Sinners that men through him might be Saved And his Son is such a Mighty Merciful and Compleat Saviour as hath been shewed set up on purpose that whosoever Believes in him might assuredly be saved and have everlasting Life John 3.14 15 16 17. and 6.40 Rom. 5.9 10. and 8.32 33 34 c. And also of the Misery and Destruction of all that after all this done for them reject and rebel against him and persist so doing till the day of Grace be out with them In as much as they despise the riches of God's goodness and forbearance that is leading men to repentance and after their impenitent hearts treasure up to themselves wrath against the day of wrath c. Yea are guilty of treading under foot the Son of God counting the Blood of the Covenant shed for their sanctifying an unholy thing and do despite to the Spirit of Grace And therefore as on the one hand if being enemies he hath reconciled us to himself by the death of his Son Faith leads us to reason or infer how shall we not much more be saved by his life so on the other hand it leads to say How shall we escape if we neglect so great salvation And of how much forer punishment than Death without mercy as the Law inflicted on the despisers of it shall he be counted worthy of who hath trampled under foot Christ and done such indignities to God and to his Grace as were before mentioned Rom. 2.4 5. and 5.9 10. Psal 68.19 20 21. Heb. 2.3 4. and 10.26 27 28 29. and 12.25 c. Vse 2 2. Again It may move provoke and incourage us to many things As 1. With thankfulness and gladness of heart to receive the tydings of so great Grace and acknowledge it and bless God for it and for all procured for us and streamed forth to us Acts 8.8 Psal 100. and 117. 1 Tim. 1.15 2. To betake our selves to him in Christ to seek him wait upon him hope in him yeild up our selves to him in the obedience of faith and love required of us by him Be reconciled to him Deny ungodliness and worldly lusts living soberly righteously godly in this present evil World living to him that dyed for us and rose again both in our bodies and spirits which are his being bought with so great a price as the Death and Blood of his Son to glorifie and serve him with all chearfulness and faithfulness pressing after the hope set before us in him and taking heed that we incur not those terrors or terrible judgments of the Lord prepared for scorners that that Doctrin presents us with to warn us of sin and arm us against and deter us from sin Isa 55.1 to the 7th Psal 100. 2 Cor. 5.10 11 15 19 20 21. and 6.1 2. Tit. 2.11 12 13 14. Heb. 12.15 16 17 25 28 29. 3. To exercise Love and Charity to others both as it evidenceth such love and goodness in God towards our selves more unworthy of it from him than any others can be of love from us and as it evidences them loved and pitied of him even when yet sinners and unconverted and in a possibility of salvation So it leads us to be followers of God pitying the ignorant and those out of the way and indeavouring their helpfulness as he hath and doth pity help us and hath provided help for them and is graciously extending means of it unto them also embracing and owning those that embrace and own him as we our selves and they are embraced by him doing good to all but chiefly to those of the houshold of Faith and not to retain such a selfish and Cainish disposition as to say Am I my Brothers keeper So be it I know Christ dyed for me what need I care for knowing whether he dyed for my neighbour as if my neighbours welfare pertained nothing to me yea and furnisheth us with matter of truth and goodness to propound to them in all cases both for instructing them in knowledge what to believe and how to walk and for incouraging them in the way of faith and obedience by minding them what they may expect and shall meet with therein and for comforting them in distress and admonishing and warning them of and reproving them for sin and wickedness propounding Gospel Terrours to them without turning them to the Law of Works 1 Joh. 4.9 10 11 12. Eph. 5.1 2. 2 Cor. 5.10 11 14 15 16 19 20 21. Prov. 22.17 18 19 20. And so Vse 3 3. It is also a good Directory to Preachers what to hold forth to the People both for matter of and motive to Faith
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
made rich being thereby made capable of acting and Suffering for us so as to procure our Salvation being God and Man in one person 5. That in pursuance of our Redemption he was also made under the Law Gal. 4.4 3.13 Rom. 3.19 both as it was upon and against all men and as given to be observed by the Jews that He might Redeem us from the Law that is that being in Bond as it were with us as a clear man that enters Bond for a grear Debtor he might be liable to be called forth to the Payment of our Debt and procure our discharge from it 6. And accordingly God called him forth to the Judgment Joh. 12.31 Heb. 10.5 6 7 8 9 10. 1 Pet. 2.24 as the onely responsible Person and caused the Judgment of the World to pass upon him to which also he willingly and desirously yielded himself bearing our sins in his own body on the Tree and so gave himself a Ransom for all 1 Tim. 2.6 Rom. 5.12 14 15 16 17 18 19. 1 Cor. 15.17 18 21 22. Joh. 1.29 Phil. 2.6 7 8. with Gen. 3.5 6. Psal 69.4 Gal. 3.10 13. Phil. 2.8 9. Matth. 26.38 39. 27.46 and by the grace of God tasted Death for every man the Second Adam satisfying for the sins of the First and all in and of him as fallen in him both for root and Branch the first Revolt from God in our First Parents and all that Naturally and necessarily spring up from it giving or laying down to that purpose as much as the First Adam usurped or aspired to even the Form of God and enduring all that thereby that the First Adam incurred by way of penalty to himself and all his Posterity equivolently even the Curse of the Law to Death the Death of the Cross in which he sustained and endured not onely great Pains and Torments in his Body but also unspeakable Agonies and Afflictions in his Soul pouring it out to Death John 12.27 Isa 53.8 9 10 11 12. Psal 22.1 2 8 9 10-16 c. 7. That in this his abasement and Death His obedience and sufferings were so well-pleasing Isa 53.10 11 12. Rom. 4.25 1.3 4. Act. 2.24 Rom. 14.9 1 Cor. 15.3 4 5. Matth. 12.40 and satisfactory to God that He in Testimony thereof raised him up from the Dead the third day taking him therein from Prison and Judgment Yea he himself was God-man and so a person not to be swallowed up of Death though to manifest that he was indeed Dead and to sanctifie the Grave to us and Redeem us from it he was pleased to abide in it part of Three Days and Three Nights rose again by his Divine Power and after he had shewed himself by divers infallible proofs to his Disciples Act. 1.1 2 3 4 10. 10.39 40 41. Luk. 24.9.10 50.51 Heb. 9.14 Act. 2.33.36 Heb. 1.3 12.2 Act. 2. 3 4 5. by the space of forty Days after his Resurrection for a manifestation of the Truth of it and confirmation of their Faith in it He in their sight Ascended up visibly into Heaven and there presented his own Crucified and raised Body a spotless Sacrifice to God being taken up thither and there received of God his Father and set down at his Right hand even upon the Throne of Majesty in the Heavens as his after sending forth his Spirit upon his Disciples according to his fore-promise to them and Working many notable Miracles by them also did evidently declare SECT 4. Of the Love of God to fallen Man in glorifying his Son for him and of the compleatness and fitness of Christ as now in Heaven to be the Saviour of all Men and especially of such as Believe SO that now the same Jesus Eph. 4.8 9 10. with Psal 68.18 1 Pet. 3.18 19. Gal. 3.13 Heb. 2.14 2 Tim. 1.10 the Son of God who in love to us was abased and Suffered for us in the weakness of the Flesh and Descended into the lower parts of the Earth to Ransom us from the Sin and Misery fore-come upon us lives also being ascended up on high and having led captivity captive even Sin Death Law Devil who led us Captive at Gods Right hand in the Glory and Power of God thence to succour and Save us in all our Danger Act. 2.33 5 30 31. Matth. 28.18 19 20. Col. 1.19 2.9.10 and from all our Enemies being made in the Name and Authority of the Father the Saviour of all Men and especially of those that Believe unto which also He is compleatly and fully furnished of the Father in that He hath there given gifts in the man for man even for the Rebellious also that the Lord God might dwell amongst them for he hath there made him 1. Lord Act. 2.36 10.36 Phil. 2.10 11. 1 Pet. 13.21 Eph. 1.20 21. Isa 9.6 Joh. 5.22 23. Lord of all giving him all power and all authority in Heaven and in Earth a Name above every Name That at his Name every knee should bow both of things in heaven and in earth and under the earth Angels Men Devils and all Creatures being given into his hand and dispose the whole Government laid upon his shoulders and all Judgment committed into his hand To inable and furnish him in which in the Nature of Man he is also made 2. Christ Act. 2 36. Isa 42.1 61.1.2 11.1 2 3. Act. 10.38 the Anointed one of God filled with the Spirit of God without measure which Spirit is an infinite wise powerful and gracious Spirit inabling and strengthning him to all such Offices and the Works of them as he is anointed and designed to and are needful for our further saving That is to say 1. To be the Great Prophet Act. 3.21 22. the Light of the World to give forth the Light Truth and Knowledge of God and what may concern us to know for our peace and welfare as in his Wisdom he sees fit that whosoever believes in Joh. 1.9 8.12 12.46 Isa 42.1 2 3 4. 49.6 7. 1 Cor. 15.45 John 5.22.23 25. Isa 55.2 3 5. Psal 25.8 9 12 14. Matth. 13.11 1 Pet. 2.25 Joh. 10.2 11. and follows his Light might not abide in Darkness but might see the Light of Life And being a quickning Spirit he is in the Spirit fitted and able so to speak in and through the means he affords to the spirit of Men as to cause the Dead in Spirit to hear and so as that they who in hearing hear or listen to him may live for ever He being more peculiarly ordain'd a further Teacher and Leader to them to shew them the Mysteries of the Kingdom the Secrets of the Lord and as a Shepherd and Bishop of their Souls to feed them with Knowledge and Understanding unto Eternal Life 2. To be the Great Psal 2.1 6.7 8 9. Jer. 10.7 with Rev. 15.4 Isa 33.22 Matth. 28.18 19 20. Psal 149.2 Rev.
against him Yea 2. His Design is broken for us men 1 Tim. 2.5 and 2 Tim. 1.10 even for Adam and all his Posterity inasmuch as through what Christ hath done and Suffered for us He hath so abolished Death the Death that by that Sin came upon us that it notwithstanding we may or might any man in his proper time during the Day of Grace Isa 55.5 6 7. Ezek. 33.11 2 Sam. 14.14 2 Pet. 3.9 1 Cor. 15.20 21. Rom. 5.18 John 5.28 29 25 11.25 26. 2 Cor. 5.10 Rev. 20.12 be Saved and be brought back again to God in that Judgment and Death no man shall Everlastingly Perish but in a Second they that do Christ is the Resurrection and the Life out 〈◊〉 the First so speaking to the Dead in Spirit as to cause them to hear so as they may in hearing and listening to him Live And he will so speak to the Bodily Dead as that out of that Death All shall Live so as to be brought before him as their Soveraign Lord and Judge to be judged by him according as in their life-times they have accepted or rejected him So that notwithstanding their Sin Committed in Adam or their sinfulness thence contracted or the Death therefore ordered to them Prov. 1.22 23. Psal 95.7 8. Isa 45.22 55. 1 2 3 6 7. Rev. 22.17 Eccles 7.1 2 3 4 5. Psal 90.11 39. 4 5 6. John 5.24 Prov. 1.23 Rev. 22.17 2 Pet. 3.13 Rev. 22.3 4. any man in hearing the Voice of Christ as while it is called to day any man may Maugre all that Plot of Satan may be brought back to an happy Estate through Jesus Christ Yea this Death as now ordered through Jesus Christ affords exceeding great Motive and is of singular use to awaken men and provoke them to seek the Lord that they may live and being Justified by Christ as that is certainly to be met with in obeying his Voice any man may come to the injoyment of Fellowship with him in the restauration and glory of our Nature in him so as to have a better Paradise and Tree of Life a better Sabbath a better World even new heavens and a new earth wherein dwells righteousness with freedom from temptation and from danger of falling from it then ever Adam had or we in him 3. Yea 1 Pet. 5.8 Ephes 2.2 3. Rev. 20.3 Joh. 8.44 with ver 32 33 34 36. Rom. 10.11 12 c. Whereas Satan is yet busily Plotting though his Head be so broken in Christ as to his First Plot and the Jurisdiction got thereby seeking to draw particular persons into new Snares and to bring them to a new Condemnation by their personal voluntary and unnecessitated slightings and refusings of the Light and Truth or Voice of the Son of God even then when he is calling them and therein setting them free and moving them to listen and adhere to him and men are generally being weak in themselves and through the sweetness they feel Jam. 3.2 Joh. 3.19 20. 1 Tim. 2.5 1 Joh. 2.1 2. Rom. 5.16 Isa 53.12 Luk. 13.7 8 9. Isa 55.7 or fancy in their selfish sinful ways apt to listen to him and in many things we sin all Christ is herein Preached and represented as the Mediator of God and Men the Propitiation for the Sins of the World in the Superabundancy of the vertues of his Death and Sacrifice in which He infinitely out-did the Sin of Adam and its demerit by his Intercession pleading for and obtaining patience and forbearance for men and forgivness ready to be given them for such Sins also upon their letting them go and parting with them whence it s said Let the wicked forsake his ways Ezek. 33.16 and the unrighteous man his thoughts and turn to the Lord for he is gratious and to our God for he will multiply to pardon And in the day that a man turneth all his Iniquities shall be forgiven him none of them shall be mentioned unto him Psal 103. 3 4 6. And with the Lord is plenteousness of Redemption More then meerly to free from the old Score of Sin that came in upon our First account of our sinning in Adam So that he is represented by vertue of that his Mediation the Forgiver of other Sins also Joh. 3.18 5.24 1 Thess 1.9 10. 1 John 1.9 10. the Saviour and Deliverer from the Second Death the Wrath to come Having also Authority and Power and Commission to cleanse us from our unrighteousness we confessing our Sins before him and turning to him so that Iniquity shall not prevail upon us to bring us into Bondage again and so to pull upon on us the second Death Luke 13.8.9 25. Matt. 25.31.35 41. Rev. 20.10 c. which yet he also hath power to leave men to and for their Rebellions against his Grace to Sentence them to and execute upon them and therein to Destroy them for ever with the Devil and his Angels In which his Head shall be forever broken too both in himself and all his Seed as Plotting together against Christ the Seed of the Woman in himself and his Members so as never more to be able to rise up against them SECT 6. How Christ is set forth in the Gospel as the Fulfilling and Fulfiller of the Promises and Prophecies that fore-went of him and of all the Types and Shadows YET further to shew what a compleat Saviour Christ is and how compleat we are in him We may note That he is as the Gospel sets him forth The Accomplishment and the Accomplisher in their due time and way of all the other Prophecies and Promises concerning our Salvation Acts 13.32 33. 1 Cor. 1.20 Col. 2.16 Heb. 10.1 and the body and truth of all Types Figures and Representations of him mentioned in the Scriptures As He is 1. That Seed of Abraham Gen. 18.18 26. Matth. 1.1 2. and of Isaac and of Jacob in whom God Promised That all the families and nations of the earth should be blessed which is accomplished in him Acts 3.25.26 Gal. 3.8 1 Tim. 4.10 1 John 5.11 12. Matth. 22.4 5 8. Luk. 24.19 23 24. Dead and Risen for them and become the Saviour of all men especially of those that believe for God hath in him given us eternal life even to us men so as in having submitting to and receiving Christ in his Light and Truth we may have it Now in Eternal Life is included Remission of Sins Righteousness and all things And these are made ready for all so as any in turning at his Reproofs may and shall certainly receive them none excluded by him till they exclude themselves nor but for so doing Prov. 1.22 23 24. and 9.1 2 3 4 5 12. 2. He is the Shiloh or Peace-maker Gen. 49.10 Eph. 2.13 14 15 16 17. Isa 11.10 11. Rom. 15.6 10 11. Matth. 25.31 32. who hath made Peace by the Blood of his Cross and hath Preached Peace to
shall satisfie them with the fountains of living water even of even lasting life pure unmixed and everlasting Consolations which the knowledge favour and presence of God and Christ with them shall uncessantly give them 6. Rev. 20.5 6 11 12 13 14 15. Matth. 25.31 46. 1 Cor. 15.27 That after that Reign of a Thousand Years whether properly taken or Figuratively for a far greater time the rest of the Dead shall be Raised and all whose Names are not found Written in the Lambs Book of Life adjudged to a Second Death and they that there found to Eternal Life and Happiness and Christ shall deliver up the Kingdom to the Father and then God shall be All in All fully and immediately Reigning in the Son and in the Saints for ever and ever in which also Eternal Peace Joy Satisfaction unutterable and unalterable Glory shall be upon them and be their Portion Such the Hope of the Gospel in which are somethings hard to be understood Heb. 5.9 6.13 14 17 18. Rom. 8.17 Gal. 3.29 Tit. 2.13 Heb. 9.28 and not so clearly to be apprehended till seen and enjoyed and this is good also to be propounded to all and every man as we have opportunity and they capacity of Understanding and bearing it being true and certain for all that believe in and obey him they being the Heirs of the Promises of God and of the Covenant made with the Fathers a wonderful great glorious sure and blessed Hope worthy to be considered and looked after by all men and sure and certain to all that do look for him John 3.16 Isa 55.4 28.16 Rom. 5.10 8.32 33 34 35. Heb. 9.15 The Ground Foundation and sure Pledge whereof iâ— the love and faithfulness of God as already testified in Christ in what he hath done for us to and in him The love and grace of Christ to us His Death and Sacrifice and Mediation for all men and Mediation of the New Testament more particularly for the Called that Believe or him that they might have the Content thereof performed to and in them and the Dispensation and Inhabitation of the holy Spirit of God and Christ Eph. 1.14 17 18. 1 Pet. 1 3 4 5. 2 Cor. 5.5 to and in all that obey him to open the said Hope to them and fill them with the assurance and consolations thereof and keep them by his Power to the injoyment of it in their Believing SECT 2. Of the Obedience of the Gospel WHat we have mentioned about the Faith of the Gospel implies also Rom. 1.5 something due from us which we may call the obedience of the Gospel or as the Apostle calls it the Obedience of Faith which though it be not in the Object of Faith otherwise then to believe such Obedience also to be required of us and due from us as that in which we may meet with the good prepared for us and held forth to us in the Gospel Heb. 5.9 which represents Christ through his Sufferings perfected to be the Author of Eternal Salvation to them that obey him yet forasmuch as the Gospel-Faith mentions it 1 Pet. 1.13 14 15 16. Jam. 1.25 26. and represents it as one Great End of God's calling Men by his Grace and as the way in which we are to look for and meet with the further Blessings of the Gospel We shall take a brief view of some general Heads of it and so the Gospel holds forth 1. Prov. 1.20 21 22 23. That as God and Christ are by his Spirit calling Men and in the manifestations of his Truth and Goodness to them preventing them with Light and Power in which he is reproving their ways hopes delights so they ought to listen to and obey him in falling down before the power of the said Truth and in the grace and strength therein afforded according to the measure thereof let go such false and evil ways hopes and delights as are discovered to be evil to them and turn to him that calls them to the Light that enlightens them and the Power and Spirit that works therein seeking to know the Truth more Luk. 24.47 Heb. 6.2 and so to know God and Christ as represented to them therein not preferring their own thoughts and ways before him and his This is that which is called Repentance and Repentance from dead works in which also it is further required 2. Psal 100.1 2. 62.8 Isa 55.1 2 6 7. Prov. 2.1 2 3. c. 3.3 4 5. That by the Light and Power of the Truth afforded them therein and thereunto they yield up unto God to close with Hope Trust in Worship and Serve him according as in the pourings out of his Spirit further his Words and Mind are made known to them So loving and cleaving to God in their Hearts and Affections and walking with him in their Conversations Tit. 2.11 12 13 14. 2 Cor. 5.11 19 20 21. 6 1 2. 1 John 4.8 11 12. Gal. 5.22 23. 6 7 8. as they are thereto directed and help to perceive they ought and as the grace brought to them is saving strengthning and working in them to enable and frame them And so also walking toward Men with such love pity and charity to All Submission and other duties towards Superiors and Relations such affection toward Delight in and cleaving to those that they discern the Light the Truth and the Power of God in and with such sobriety temperance Psal 2.11 12. Luke 16.1 10 11. Matth. 16.24 25. 1 Pet. 2.4 10 11 12 c. Prov. 4.20 27. and abstemiousness from the things of the World and readiness to part with them for God and Christ and to serve God and Men with them such low thoughts of themselves in all their Wisdom and Righteousness Strength and all injoyments here as the grace of God and his Truth appearing to them doth instruct and strengthen them to not turning aside therefrom to the Right-hand or to the Left but walking in the Integrity of their Hearts before him 3. 1 John 1.7 8 9. 1 Kings 8.33 35 c. That wherein at any time they fail and Sin upon the appearance of it to them they acknowledge they said Failings and Sins and through the grace of God and by Jesus Christ their Advocate and Propitiation for their Sins turn back again to God and keep more close to him and walk more stedfastly with him 4. That in all things they acknowledge Psal 62.2 8 12. John 1.7 12. 3.15 16 18. Psal 2.12 96.7 8 9 10. 105.1 2 3. 50.15 own look to and depend upon God in and through Christ according to the manifestations of God and Christ to them for his help light grace strength and all things needful for them ascribing to him by Faith the Glory of his Name believing and holding for true and certain that he is such a one so powerful wise holy good c. as he manifests
it cannot signifie in our Saviours use of it that very place and fire or any such external punishment in this life as the above-mentioned Author would insinuate but a perpetual and everlasting punishment of the damned is evident 1. By our Saviours implying that God only can cast men into it and that after men have killed the body whereas if it were that very punishment or such like men might as well cast the body into it Matth. 10.28 Luke 12.5 Matth. 18.8 9. Mark 9.44 45. or the whole man while alive as kill the body 2. And by his saying God is able to cast the soul also after the body is killed into it as well as the body As also 3. By warning his Disciples and Hearers in general to pluck out the right eye where it offends c. rather than to be cast into that fire but to be cast into that Valley of Hinnom litterally or into any such like external punishment in this life we are not in any great danger of by retaining our lusts and corruptions Psa 73.3 4 5 6 Job 21.8 9 12 13. seeing we be very far remote from that place and many that live in their lusts live and dye in prosperity No nor yet doth it signifie any internal punishment here both because it 's a punishment after the body is killed and because it 's perpetual and everlasting as appears by other expressions joyned with it by which also it 's called as 2. It 's called the fire that shall never be quenched so Mark 9.43 to 49. 3. A Lake burning with fire and brimstone which is the second Death Re◠20.15 4. Everlasting fire prepared for the Devil and his Angels Matth. 25.41 those expressions of the Worm not dying an◠Fire that is not quenched are borrowed from Isa 66.24 which speaks of the punishment of the wicked in the time 〈◊〉 the new Heavens and new Earth ver 22. which is the time after the Resurrection and the Judgement Rev. 20. and 21. and it 's to be minded that not only that fire is said to be quenchable which may be extinguished while the combustable matter lasteth but also that which goes out of it self for want of matter to feed it it being all consumed for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies to be quenched and of the which the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is translated unquenchable is derived is used of the lamps of the foolish Virgins which went out for want of Oyl to feed them Matth. 25.8 And therefore if the fire of Gods wrath in which the wicked shall be burned shall end and go out as wanting matter to work upon they being thereby annihilated and their being totally destroyed as the said Author evades those sayings then could it not be called unquenchable And if the wicked should be annihilated in that Judgement must not their Worm needs dye having no subject to subsist in Those expressions therefore joyned with Gehenna as the others also which we have mentioned both signifie the being of such severe torments and punishments after the Resurrections as the worst of punishments here imaginable are but shadows of and also their perpetuity and endless duration which is also expressed in other phrases As 5. Everlasting punishment Matth. 2.46 and everlasting destruction 2 The◠1.7 8. That in Matth. 25.41 is with a◠Emphesis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the everlasting fire The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated everlasting is indeed used in the Old Testament to signifie of a long continuance and sometime of an age but that is not its usual if ever its signification in the writings of the Evangelists and Apostles but everlasting or never ending Matth. 25 46. it 's the same word that 's used to signifie 1. The lastingness of the life glory and happiness of the righteous and everlasting punishment is opposed to everlasting life as signifying a like duration of the one as of the other even as the fire of the Valley of Hinnom probably burn◠perpetually so long as the old Jerusalem was standing so those torments shall be of equal duration with the new Jerusalem the joy and glory of the Righteous even for ever 2. The duration of the honour and power ascribed to God himself that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too everlasting 1 Tim. 6.16 Yea. 3. The everlastingness of the being o◠God and Christ Rom. 16 2◠Isa 9.6 than which what can be more significant of never ending And yet not only that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 everlasting is used to this purpose but 4. It 's said the smoak of their torment ascends up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to ages o◠ages even for ever and over Rev. 14 9 10. an Expression used to in the Glory and Honour ascribed to God and Christ and to set forth the Eternity of God and of his Living Rev. 1.6 and 4.9 and 5.13 14. So that the Scriptures are very Pregnant in laying down this Assertion and therefore it 's to be believed and dreaded and diligence is to be given in looking and yielding up to Christ to be accounted worthy to be delivered therefrom 2. As for the Reasons and Grounds of God's so Punishing they are by the Scriptures signified to be such as these 1. The Greatness and Majesty of God sin'd against and despis'd Deut. 10.17 Matth. 10.28 Luk. 12.5 Isa 27.31 Men Punish Traytors against their Life and Majesty with Bodily Death but God both Body and Soul in a Death as much beyond that of the Body as He is greater than Man that is sin'd against and despis'd Such great Punishment is but answerable to his Greatness as his other Works be 2. The Greatness Unspeakableness Deut. 32.5 6 7 8 9 21 22. Isa 1.2 3 4 5 24. Gen. 1.26 27. Psal 8.3 4 3. 49.12 and Infiniteness of the Love and Goodness of God in and by Christ toward Men that Rebel against him it notwithstanding He not onely inconceivably honoured us in raising us up at the first out of the Dust of the Earth and making us in his own Image Lords of his Works and capable of knowing and having Fellowship with himself but also when we were utterly lost was pleased so to set his heart upon us Joh. 3.16 17. Gal. 4.4 5. 3.13 2 Cor. 5.21 Rom 4.25 1 Pet. 1.21 24. Philip. 2.6 7 8 9. 1 Tim. 2.6 Isa 45.22 Psal 81.9 10 50.1 2. Prov. 1.20 21 22 23. Joh. 16.7 8 9.10 12 13 14 15. Gen. 6.3 Rom. 2.4 5. Psal 68.18 19 20. Job 33.16 29 Psal 68.21 Rom. 2.5 Heb. 6.6 7. 10.26 29. Jonas 2.8 as not to spare his ow◠Son but give him up to the Death the Death of the Cross to Redeem us again and impowred him to Save us and bring us to endless and infinitely Glorious Happiness His Son that was in his Form infinitely Glorious with God his Father was pleased also in Love to abase himself and lay
Mr. Moor Sen ' hath well observed Vers 22. and was the first that I have ever heard of in that observation said Man was now become like one of us as one of the persons in the Trinity as considered in Christ who had stept in and vertually was become Man and this to before Man was turned out of God's Presence Isa 28.16 Hab. 2.3 4. Heb. 10.37 Gen. 3.15 16 17 18 19. that so 〈◊〉 and men generally might have him Christ in the Faith and Knowledge oâ— him as a Foundation under his Feet to bear him up and as a Staff in his hanâ— for his support that he might not sink under any of his after Miseries Temptations Tryals or Deaths that were through him now ordered to him and to be grappled with and undergone by him Yea thence the goodness of God is to All and his tender Mercies upon aâ— his Works Psal 149.8 9 10 17. Col. 1.23 the Gospel Preached in every Creature under Heaven yea we may say in the very Devils in that they have not their will upon Man to do to him what they please but are abridged and bound up by him Psal 75.8 though by them aâ— by many men to it is not Preached much less it is Preached to them Yea thence his Judgments are full of mixture though often with much severity and hereafter so infinitely heavy SECT 2. Of Two Covenants with respect to the Two Adams 2. WIth these Two Adams we may find some hints of Two Covenants or Two kind of Laws that is to say With the First Adam a Covenant of Works both as to him and us viz. That if He keep perfectly with God and in nothing Sin'd or disobey'd him he should injoy the Earthy Paradise and the great goodness of God confer'd upon him in his Creation his Favour and Fellowship c. and transmit Righteousness Innocency and so the same Privileges with himself to his Seed who also walking in that their Righteousness and Innocency should have continued in the same favour but he Sinning and Falling all should be Lost and Condemned in him as the Event declared and as is signified in Rom. 5.12 15 16 18. He being set as it were to keep Sin out of the World And of this Nature in some respect is the Covenant or Law of Works that finds us all Sinners Now that the First Adam is Fallen though as given since Gal. 3.19 20 21. Rom. 7.10 it was given in the Hand of a Mediator as other of God's Dispensations and dealings now are and so to gracious ends Heb. 10.1 even to Life thâ— in a killing convincing way and with additions of Types and Shadows pointing to Christ which were not of the Essence of the Covenant or any part of it as pertaining to Adam considering in himself and as the Natural Root of 〈◊〉 All nor should have been in such a way given or with such additions had not the Mediator stept in That Covenant as with Adam requiring in him and from him in us all personal Gal. 3.10 perfect and uninterrupted obedience and cursing Man even all iâ— Adam in case of his sinning and any man in their persons had he stood that should in their persons have sinned as he did In the Second Adam a Covenant of Grace to us is made Though we may say it was a Covenant of Greater Works to and with Christ as to himself in comparison of which the Covenant with Adam was but as a Covenant of Grace in regard of the easiness of the things required of him above what was put upon and required of Christ the condition of it being as to him Heb. 10.5 6 7 8 9 10. Psal 40.8 9 10. Isa 58.10 11 12. 42.6 7 8 9. 49.5 6 7 8 9. That he should be made Flesh Suffer and Dye for us bear out Sins dâ— be made a Curse for us and offer up himself a spotless Sacrifice unto God for us and thereupon he should in the Nature of men and for men he Lord and Christ and have the power of Life and Death â—e the Saviour of all Men and especially of theâ— that Believe have all men in his own dispose Saved out of their former Obligation 2 Sam. 23.5 Isa 49.7 55.4 to Perish and made now capable of further Salvation Life and Glory so as by and through him To which end He should be their Light and the Salvation of God to the ends of the Earth And through him there is this Covenant of Grace to and with Men firm and sure in him yea He the very bond of it given for a Covenant to the People and to be held forth to and by them Viz. That any of the Race of the Lost Fallen Adam as all are looking to God by him and Believing in and through him through the Light Truth and Grace extended by him shall be accepted of God justified and have all Grace Administred to them in and with Christ for their coming to Christ leading guiding and preservation in Christ unto Eternal Life Yea an Everlasting Kingdom to be given them with him and that in case they sin against God after their Believing yet not continuing in Sin upon confessing it on convincement and returning to God from it by him they shall be forgiven cleansed and healed and through Christs Mediation of the New Testament be yet preserved in the grace and favour of God to the injoyment of the Promised Inheritance to which He hath called them Heb. 9.15 1 John 1.9 SECT 3. Of two kinds of Righteousness 3. SUitable to these two Adams also we have signified to us a twofold Righteousness In the first was a created righteousness spotless and pure and such as should have been continued in a spotless obedience of works Eccles 7.29 and so to have been propagated to his posterity by him had he stood But this is now lost and according to it there is none righteous no not one In the second Adam is a perfect Righteousness too not only as to himself but also for us To and in himself he had a Divine Eternal and Essential Righteousness as he was God but besides that 1 Pet. 3.18 2.22 2 Cor. 5.21 Heb. 10.5 6 7 8 9 10. as the publick man he had and hath a perfect personal Righteousness standing in his performing what God required of him and perfectly fulfilling and accomplishing his will not only in his own personal conversation in the course of his life on earth but also and more especially in his bearing suffering and induring the Death and Curse imposed upon him to the Fathers utmost satisfaon testified in his taking him in the Resurrection from Prison and Judgement and exalting him to and at his own Right Hand His Obedience was his Righteousness and by his presenting himself as one that had so obediently performed his Fathers Will Rom. 5.18 19. 3.22 23 24. Jer. 23.6 1 Cor. 1.30 as a Lamb that was
slain for us he is become the Righteousness of God to and for men and so is set forth in the Gospel of God as he is therein declared to be the forgiver of sins and justifier of them that believe in him upon the account of the Righteousness wrought and compleated in and by him And so he is or in him is held forth to us men the Righteousness of Faith or the Righteousness which is of God by Faith as it 's diversly tearmed that is to say through and by vertue of Christ and the Righteousness performed by him whosoever gives credit to his Testimony and believeth looketh to and stayeth upon him are accepted for righteous in the presence of God though in themselves and with respect to the Righteousness given them in Adam they be sinful and defiled creatures and shall be dealt with as righteous persons in abiding in him and shall have the grace and spirit of God administred to them also both to justifie them in their Consciences and effect in them righteous frames and affections conforming them to God and fitting them for his Kingdom All which also depend upon the Righteousness of Christ to be performed to and in them But this Righteousness comes not to and upon men as the righteousness of the first man should have done had he stood for that should have been by Propagation Rom. 5.17 but this by Spiritual Regeneration free Gift and Imputation and is received by men in coming in to him and being born to and of him of the faith and knowledge of him and of God as manifested in and by him The Righteousness wrought by Christ â—om 3.22 23 24 25. 5.17 18 19 20 21. and that is in Christ is indeed for and to all men to justification of life both so as to justifie exempt or free them from being held under the first judgement or condemnation so as to perish therein and so as to give them life and righteousness in Christ as a thing prepared for them and ready to be in their closing with him imparted to them But it come upon cloaths and makes righteous so as to gracious acceptation and title to the Kingdom and Inheritance promised only those who receive and believe in him SECT 4. Of two kinds of Sin 4. THere is also a twofold consideration of Sin with reference to these two men and the Covenants made with men in and by them The one is natural to us the root and original of which was voluntary to Adam and this stood in the breaking the Law he was under and it is transmitted to us as his righteousness had he stood should have been by propagation so as we come sinners into the world and under the sentence of Death Rom. 5.13 14 Rom. 3.9 10 19 23. as is evident in Children that sin not after the similitude of Adams transgression and so not by imitation and yet do dye And this sin also brings forth and necessitates men naturally to innumerable sins actual sins that stand in the breach of Gods law according to which all have sinned and as they grow up do sin continually till and further then by grace they be prevented and inabled to do better The second kind of sin was not found in the second man the Lord Jesus 1 Pet. 2.22 2 Cor. 5.21 for he had no sin in him nor on him but other mens he never did sin nor was guile found in his mouth but it is found in particular men against the second man and against God in him and the law of grace held forth by him not in him against the law given to him and imposed upon him for making attonement for and ransoming men from under the judgment of the former kind of sin which law he fulfilled to perfection And it is a sinning after the similitude of Adams transgression Rom. 5.14 Hos 6.7 though not simply against the first Covenant but against the second too viz. that in Christ for men hating the light when it comes John 3.19 20. 5.40 8.44 Prov. 1.24 25. Psal 81.11 12. and loving darkness rather not coming to Christ for life when called in a word the rejecting Christ and putting him away that 's the original and bottom of it preferring Satan sin and the world before him and refusing to be healed and saved by him And this is the condemning kind of sin the retaining natural corruption against the light and grace of Christ coming to save men from it and the chusing to do Satans will rather than Christs And though this kind of sin comes not to men from any publick root of mankind as the first doth but is received from Satan and committed by men in their particular persons to which through original corruption may apt yet in the seasons of Gods grace it necessitates not yea and though Christ did not primarily and directly in his first stepping in to ransome us come to take away this kind of sin as the former it being consequential to his coming to ransom us and to his bringing grace and salvation to us yet from this sin also he hath by the superabundancy of his Merit Rom. 5.16 and the worth of his Obedience and righteousness received power and authority to justifie and save us and doth forgive it to men and save them from it if upon convincement of it during the day of Gods grace they be prevailed with to own or confess it and repent of it turning in to him with whom there is plenteousness of Redemption for that purpose as was before shewed SECT 5. Of two General Judgements besides Particular ones 5. NOw answerable to those two kinds of sin we find mentioned too in the Gospel Doctrine two General Judgements passing upon all men the first passing upon all men in one man before any man was born to him of which the Apostle saith Rom. 5.16 18. the judgement was of one offence to condemnation and was upon all men to condemnation And this was for sin of the first kind Adams sin and the sin of all men as in him and as made sinners and so necessitated to sin by him and this was the judgement threatned before his sin separation and banishment from the presence of God and there through death in soul and body though after the fall pronounced mitigatedly through the interposure of the second man and it was upon all men the same not to some one way to some another way but to all alike and to condemnation as in the Scriptures above quoted Now the weight of this judgement was executed upon Christ John 12.31 the judgement of this world was upon him when he was sorrowful unto death What is through Christ ordered to men 〈◊〉 is for testimony of Gods displeasure against sin indeed but in such a way as none shall perish everlastingly therein being for nurturing men to look to Christ and God in Christ and so to lay hold of the everlasting life
prepared and promised from the beginning of the world in him and this is executed upon men in their natural infirmities weakness and death and out of this judgement all shall be raised and brought to a second which second is that that shall be pronounced and executed Heb. 9.27 28. John 5.22 â— Câ— 5.10 after all are dead in the resurrection of the dead and that not by God immediately as the former was but by the Son of man Jesus Christ Noâ— shall it be upon all in one man but upon all in their several persons Nor shall it be upon all one and the same but differently as men have been found in the day of grace Some doing good in accepting and submitting to Christ John 5.28 29. 2 Pet. 2.1 and so are found in him who shall be adjudged to life and happiness And others doing evil in rejecting Christ and sinning against him denying him that bought them and preferring sin and Satan before him and they shall be adjudged to everlasting condemnation There are indeed several judgements in this life and world upon particular men but clearly distinct from these two before mentioned because not general they differ also from the first in this that that was in one and one upon all but these are divers upon divers persons as upon Pharoah and his Host destruction in the Red Sea after divers judgements too before that Upon Sodom and Gomorrha fire and brimstone from Heaven Upon David Isa 27.9 Heb. 12.10 11. that the sword departed not from his House and that only to testifie displeasure against him for his sin but also to humble him and cleanse him from sin as all the judgements executed upon Gods House or People be yea Job 33.28 29. and those upon the world too are to occasion their repentance and seeking after God and to prevent their ruine and destruction unless those that after the Decree brings forth and the day of grace is at an end cuts any off and seals them up to the eternal judgement These judgements also differ from the first in this that that was for the sin of one man and of us all in him but these are for mens personal sins against the goodness and grace of God and the sins of our Fathers as involving us in them or as owned and continued by us And yet from the last judgement they differ too as in time and other respects so chiefly in this that they are reversible both the judgements of his mouth that is the condemnations to death and the justifications to life as sententially pronounced upon men by God in his word as the condemned are led to repentance by their condemnations or otherwise Jer. 18.7 8 9 10 11. or the justified abuse their absolutions and presume to turn Gods grace into wantonness as is clear in Ezek. 33.12 13. as also the judgements of his hand or executions of judgement here are but for a time usually and such as men turning from their evil ways God may and is ready to turn from them But that last judgement is eternal and irreversible Heb. 6.2 Matth. 25.46 Yea and whereas these judgements are mixed with mercy through the mediation of Christ who is a propitiation for the sins of the whole world and prays for sparing and forbearance during the day of Gods grace and patience Psal 75.7 8. whence also they are said to be ordered or poured out of a Cup in Gods hand whose Wine is red but full of mixture to signifie that they are distributed in measure and with much mixture of mercy That last judgment as to the wrath then to be executed shall be without mixture of mercy or abatement of what is deserved even as the mercy and good awarded to the good shall be without mixture of sorrow and therefore is said to be poured out of the Cup of Gods indignation which is of an incomprehensible capacity without mixture Rev. 14.9 10 11. SECT 6. Of two Worlds the World that now is and the World to come 6. MMention also is made of two worlds the one made for the first Adam and his posterity to live in and was given to him and them in him and that world was and is very large great and glorious and Adam was made as it were the Lord-deputy of it and this world we find too mentioned as under a double condition 1. In its created state while not subjected to bondage and before any sin in it or curse came upon the earth and upon mankind and this was its case in mans innocensie and so should have continued hadnot man sinned a case of excellencie and freedom from curse and corruption 2. The second is its present state Rom. 8.21 Gen. 3.17 18. as subjected to vanity for mans sin and filled with occasions of vexation of spirit to him being filled with much curse and appointed as to its present state at least to be destroyed and perish as once already as to the generality of its Inhabitants both men and beasts it hath and shall again more fully with respect to which it's destructions it is as to its corrupt state also spoken of as twofold 1. The old world or the world that was 2 Pet. 2.5 3.6 namely that was before the flood and was for its wickedness destroyed by the flood except eighâ— persons left to repeople it And 2. The world that now is which is reserved unto fire against the judgement of the great day 2 Pet. 3.7 8 10 13. when the Heavens also that arâ— now shall be wrapt up as a Scrol be disolved and pass away with a great noise the elements shall melt with fervent heat and the earth with the works that arâ— therein shall be burnt up Though then also some probably conceive a Remnant shall be left to People the New Earth and that of them is meant that in Rev. 21.24 The Nations of them that are saved shall walk in the light of the New Jerusalem Gal. 1.4 2 Cor. 4.4 1 Cor. 11.32 Now this present world is an evil and wicked world having Satan as to the people of it and his power with them the God of it and thence it is that all that abide in its state and fellowship and in confederacy with Satan shall be destroyed But then there is 2. A world to come 2 Pet. 3.13 Act. 3.21 22. Rom. 8.19 22. Heb. 2.5 Matth. 12.32 A new Heaven and new Earth in which shall dwell righteousness when all things spoken of by the Prophets shall be restored and the Creature it self shall be freed from its bondage to corruption into the liberty of the Sons of God to share of their good according to its capacity Heb. 2.5 1 Cor. 6.2 Rev. 1.5 6. Isa 61.7 and be only subject and serviceable to them And this world shall be more immediately put into subjection to Christ and he and his people 1 Thes 4.16 17. 1 Cor. 15.23 24. Rom. 8.20 21 22.
purpose to work and do as to faâ— He purposed to make the World in suâ— Space and Form as he did make it 〈◊〉 purposed to make Man Upright and 〈◊〉 his own Image and give to him as 〈◊〉 did and do to him as he did and peâ—mit and suffer him to do as he did pemit and suffer him Yet by the way wâ— may distinguish of Permisson There 〈◊〉 a Legal Permission Gen. 2.16 17. 1. Cor. 9.5 6. a giving leave by thâ— Law to do things or not do them Sâ— God permitted Adam to eat of everâ— Tree of the Garden that of the Knowledge of Good and Evil excepted anâ— to the Apostles to Eat and Drink at otheâ— mens cost and to forbear Working anâ— nothing so permitted is Sin and Evil in 〈◊〉 Thus God never purposed to perâ—t nor did he permit Adam To eat of â—e fruit of the tree of knowledge of good â—d evil for then had he not therein Sinâ—ed But there is a Providential Permissiâ— a letting Men go at Liberty free from 〈◊〉 violent Coaction or Restraint to or â—om what is Commanded or Forbidden â—s a Magistrate that gives no leave by â—is Law to any to Steal or commit Adultry yet leaves Men at liberty not tying â—em up in Bonds or Chains or setting â—uards upon them to forde them to be â—onest so as they may have freedom of â—ction and be capable of obeying or â—obeying those Laws in which such â—ings are forbidden and accordingly of â—ceiving Reward or Punishment for â—beying ordisobeying In this sense God â—urposed to give and did accordingly give 〈◊〉 Adam liberty of chusing or refusing â—ting well or ill And this distinction â—f Permission is useful and to be minded â—oth in respect of Adams Sinning and â—ther Mens Yea and the Permission as â—od's Act and the Sinning as Man's Act â—e to be distinguished too And so to return to our Discourse about â—od's Purposes as they respected Manâ—ind Fallen We may say He purposed â—o do for us whatsoever the Gospel saith â—e hath done and will do for us accorâ—ing as therein is declared 2 Sam. 14.14 Job 33.23 And so he purposed to shew us Mercy and not to â—eal with us and leave us helpless as the Devil and his Angels but to save mâ— from the Death he would plunge himâ— into and call him back to himself agaiâ— and that not according to Works of Rigâ—teousness to be done by us but accordiâ— to the good pleasure of his Grace whiâ— purpose as the Apostle tells us 2 Tim. 1.9 10. is manifeâ—ed what it was by the appearance 〈◊〉 Christ Abolishing Death and bringinâ— Life and Immortality to light by thâ— Gospel that is to say He purposed 〈◊〉 Save us by the free and undeserved senâ—ing forth of his Son and making hiâ— Flesh the Seed of the Woman and â—der the Law and by delivering him 〈◊〉 to Death for us all to make an Attonâ—ment for our Sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so to evacuate aâ— take away the Destructive power 〈◊〉 Death and by raising him up again 〈◊〉 our Justification and giving us Eternâ— Life in him And so he purposed to 〈◊〉 Sinners by his Free-Grace to the Life anâ— Immortality obtained by Christ for them upon the account Tit. 3.3 4 5. Prov. 1.20.21 22 23. Isa 61.1 42.1 Joh. 5.25 not of any good Workfore-wrought by them but of his Soâ— undertakings and performances for themâ— and by preventing them as with the lighâ— and power of his Spirit which to thaâ— end he purposed to put upon his Soâ— while yet Dead in Sins and Trespasses so as there-through they might hear and obey him Isa 49.12 53.10 11. 55.5 And he purposed so to accompany and bless his Son in his Callinâ— Men and so to glorifie him that many of them should actually and eventually â—in after him and obey him And that â—hey whosoever that listen to and obey â—im in the grace and power in his Calls â—fforded them should be Justified and â—aved by him but those that then stop their Ears against him and reject him and so persist against all means and grace â—or their Repenting afforded them should â—e left and given up to themselves to stumble at him and fall against him to Destruction He purposed also 1 Pet. 2.7.8 That he would not onely Glorifie his Son to call Sinners and impower and authorise him â—o Save the Believers and to exercise Paâ—ience and Mercy mixt with Judgment â—ere toward the disobedient but also to â—end him again to Raise the Dead and â—o Judge all Men Believers and Unbeâ—ievers according to their Works according as in the Gospel-Doctrine is declaâ—ed And so the Gospel Eph. 3.11 is a Revelation of the Eternal purposes of God purposed in Christ Jesus from before the Foundations of the World and the Preaching of it is called the Preaching of the Decree and his purposes as so Revealed and Preached are all sure and certain and meet Psal 2.6 7. and good to be known of Men. Yea and are so far known as the Gospel is known and believed by us there being onely this difference between those his purposes and the Gospel-Doctrine as to the matter of them That the Gospel-Doctrine declares partly as acted and accomplished and partly as certain to be accomplished due time What as onely purposed and with God was neither accomplishâ— nor made known but hid and secreâ— SECT 2. That the purposes of God concerning Meâ— Ends in particular as to their Salvatâ— or Damnation are included in and 〈◊〉 sult from God's General purposes for mentioned NOW as to God's purposes of deâ—ing with particular Persons as 〈◊〉 his final dispose of them they are cleaâ— included in and result from his foreâ— General purposes concerning Mankind Christ Jesus and are in them onely to sought after and discerned As God â—posing to heal by the Brazen Serpent 〈◊〉 that being Stung would look up towâ— it it followed that it was his purpose thâ— this or that particular looking to it shoâ— be healed and it being his purpose not heal any of them otherwise it followâ— that it was not his purpose to heal this 〈◊〉 that person that neglected it So it beâ— the purpose of God in General so to gâ— his Son in love to the World that whâ—soever should Believe in him should haâ— Eternal Life it follows as a thing includâ— in it and resulting from it That Petâ— James John Paul c. through God giving his Son to and lifting him up 〈◊〉 the Salvation of the World being prevailed with to Believe on him shall have Everlasting Life And God having purposed That those who when Christ is lifted up and Light and Grace are brought to them by and through him shall be disobedient and reject him his Words and Counsels should be left to stumble at him and persisting therein to fall to Perdision It was therein included That Judas being then Disobedient should in and for so doing be
that he knew God had determined to destroy him because he had done that and had not hearkned to his Counsel Which may haply seem to some to imply that Gods purposes of mens ends are previous to the consideration of their ways and that therefore some are left to sinful ways because fore-determined to such an end as destruction as others are therefore made to believe because fore-ordained to Life Everlasting Act. 13.48 And so that mens disobedience or obedience are but evidences because effects fruits infallible and necessary consequents of those fore-determinaons of their ends To which instances it is to be noted that God indeed who is the supream Governour and Disposer of all things is able both to save and to destroy and the power of ordering this Creature to life by aâ—act of mercy or that to destruction by an act of severity is only with him as the Soveraign Disposer and Judge of all And he acts all his Acts of Mercy or Judgement not according to any Rule imposed upon him or proposed to him by any Creature but according to the counsel of his own Will And so as he purposed to harden and destroy the Angels falling but to shew mercy to fallen man so to sinners for whom he gave his Son and to whom he hath made known his Mind and Will in some measure and they are disobedient thereto and deserve his anger again he shews mercy in affording yet more grace for their conversion thereby incouraging sinners to repentance or else gives them up to and hardens them in their sins and corruptions that they might be admonitions to others to stand in a we him according to his pleasure accoâ—ing to that in Rom. 9.16 18. He 〈◊〉 have mercy on whom he will have meâ— and whom he will he hardens and so a cording to his good pleasure he gave 〈◊〉 and hardned Pharoah sinning and do 〈◊〉 evilly against his people and had merâ—on sinning Israel when they had maâ— their molten Calf and still shewed futher savour to them in the preservation 〈◊〉 them or many of them to the land 〈◊〉 Canaan So he withdrew his mercy froâ— Saul rebelling against him and yet hâ— mercy on David and Solomon sinning anâ— left them not to â—eir hardness but gavâ— repentance to them So he hardned thâ— Jews when they had crucified Christ anâ— rejected his Gospel and shewed mercâ— to the sinful Gentiles in opening a doâ— of Repentance and Conversion to them And doubtless as he did enact in time 〈◊〉 he purposed in the Counsel of his Wilâ— to act and do toward them And so wâ— may say to the instances concerning Eliâ— Sons and Amaziah that God willed tâ— destroy them and therefore gave theâ— up and hardned them against the reâ—proofs given them that they might go on in the ways of ruine But then it s to be noted too that that was neither his purpose concerning them as simply considered as either his creatures made in Adam or as only fallen in Adam but as sinners against the grace of God shewed â—em through Christ as persons that reâ—sed to take his yoke upon them and â—o Sons of Belial that knew not the Lord â—hough the Lord was so made known amongst them that he might have been made known by them Yea that concerning Amaziah may be so read and understood as rendring the reason not so much of the Prophets knowing that the Lord had determined to destroy him as of the determination it self that God therefore determined to destroy him because he had done that and had not hearkned to his Counsel And such he hath purposed according to his pleasure to give up and harden and destroy and then their refusing good Instructions and Counsels that tend to their conversion and escape from Judgement may be and is a consequent to and sometime to some discerning persons a discovery of Gods purpose to make those persons examples of his Judgments and just severity and so it agrees with what was said above Sect. 2. though to some such as deserve such judgements sometimes he may give repentance to the escaping the wiles of Satan and recovering themselves out of his snares as 2 Tim. 2.25 26. according to that prerogative and power in the dispose of his creature that he keeps in his own hand and as in his wisdom he sees fitting for which cause the servants of God unless they discern the mind of God as the Prophet did concerning Amaziah that their sin is unto death are with meekness to instruct such and patiently to wait to see Gods mind and pleasure concerning them Those in Acts 13.48 ordained to eternal life and believing were instances of Gods mercy and grace afforded to sinful and undeserving persons after and notwithstanding their abuse of and sinnings against former means and mercies to whom yet God afforded such grace in his call of them that they were thereby ordained ordered ranked marshalled or disposed as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies unto or for eternal life or else as some understand they were worshippers of God before as such there were scattered up and down amongst the Gentiles to whom this further grace was therefore now afforded that they believed also the tidings of the Gospel but however that says nothing of any ordination of them to or purpose of eternal life to them Previously to the consideration of Christ appointed to dye for them as if some were first purposed to life and then for them Christ was purposed to be sent forth no nor of any fore-purpose of causing them absolutely to believe or to bestow eternal life upon them infallibly and inevitably considered simply as men or fallen men for neither are the words fore-appointed or fore-ordained to eternal life But speaking of the efficacy the Gospel had in them viz. that they believed Vers 46. Vers 48. that is held fast the word of God in distinction from those that either rejected it as the Jews or only rejoyced in it for a time as divers other Gentiles it shews the reason or ground of it and says they were ordained ordered set or disposed for eternal life which may also be looked upon as the efficacy of the word of God in them making them as good ground that therefore received and retained the seed and brought forth fruit to perfection And though God doubtless purposed to afford that grace to them that he did then actually afford for the enabling and bringing them eventually to believe according to the counsel and good pleasure of his will yet that was purposed in through and with respect to Christ and their end the having eternal life was no otherwise purposed to them to be their portion than as by that grace purposed to be afforded to them and accordingly in time afforded them they were set for disposed and ordered to it and so believed held fast and retained the message sent them So that these purposes or rather dispensations of the Providence and Government of
God over and toward these persons no ways clasht with his general purposes of mens ends according to their believing and obeying or disobedience to God in Christ before mentioned The two former being particular purposes perhaps only of temporal destructions for their persâ— wickednesses or at the highest judiâ— purposes of their final estates upon 〈◊〉 foresight or consideration of and with â—â—spect unto their abuses of Gods grace aâ— goodness which yet he purposed accoâ—â—ing to the counsel of his Will to theâ— because it was in his Power and Choâ— whether to make them examples anâ— instances of his severity in resolving theâ— destruction upon the account of their forepast sins or to have purposed further patience and grace to them for the rescuing them from the ways of sin unto salvation as the latter may speak of it intimately it being not so much a purpose of their end peremptorily and absolutely decreed to those persons I suppose as a purpose or rather a dispensation oâ— grace to dispose and order them to oâ— for such an end as he hath purposed to those that believe SECT 5. Of the distinction of Gods Purposes into Respective and Irrespective GOds purposes of mens ends then appear to be not irrespective and previous to the consideration of their way and works but respective to them as rewards for of Gods purposes some aâ—â— Irrespective and some Respective Respective I say not only to men as their object nor only to Christ in whom Gen. 3.15 16 17 c. and with respect to whose undertakings some things yea all that follow thereupon are purposed but with respect also to something veiwed or foreseen in men to Isa 48.3 4 5 6 7 8. and concerning whom they are purposed foreseen I say and so respected either as occasions of or apt dispositions to or meritorious causes of the things purposed with respect to them According to this distinction God did absolutely and irrespectively purpose the Creation of the World and all things therein The Creation of man in a good condition the leaving him to his liberty to obey or disobey his Law purposed also to be given him So the giving forth of Christ and preparing him to be a meet Saviour for us and the preventing men with his grace more or less clearly through him according to his good pleasure were purposed in some consideration irrespectively for though they had respect to the sin and fall and misery of man thereby as occasioning a need of those things yet as to any works of righteousness found in men or to be found in men as deserving them or as preparing and disposing men to such salvation to be wrought in and by Christ for them and for grace to call them they were irrespective But then Gods purposes of hardning rejecting and condemning this or that man were respective and lookt upon them as sinning against his grace and truth rejecting his Son and refusing him as deseâ—ving and rendring them worthy suâ— hardning rejecting and condemning And his purposes of giving more specâ— favour and salvation to such and such men believing as are properly consequent to or rewards of faith respected Christ not only as obtaining such grace but also a received and believed in by those men and so rendring them worthy in a Gospeâ— sense of such grace to be dispensed to them Unto this branch of respective purposes clearly appertain purposes of punishing and rewarding as such though most clearly it is seen in purposes of punishing either by giving up to sin or inflicting destructive vengeance upon menâ— such doubtless was his purpose of casting Adam out of Paradise it had respect to his sin sure he did not absolutely purpose to cast him out whither he sinned or not or to necessitate his sin that he might cast him out The like may be said of his purpose of drowning the World destroying Sodom establishing the Kingdom to Saul or taking it from him and so that such or such a man shall dye of such a death as their wilfull sinnings bring upon them in which though t is true that their days are determined yet its true also that they dye before their times namely before the times they should have lived to had they not ran into such sins Eccles 7.17 As Ahitophel Haman Judas Pharaoh though they must have dyed had they not sinned in such wicked ways as they did yet they should not have dyed such deaths been given up to and destroyed in such a way of judgement had they not been wicked or had they timely thereof repented Such was the purpose of God for hardning Pharaohs heart it had respect to his stubbornness and wickedness foreseen He see he would oppress his people and not let them go Exod. 3.19 20. 4.21 and with respect thereto purposed to harden him that he should not no not by many mighty Signs and Judgements be willing to let them go Such also the purpose of God concerning the believers sufferings of which it 's said 1 Thes 3.3 That we were thereunto appointed surely not as this or that man simply considered but as Believers in and confessors of Christ and so all such as such were appointed to sufferings especially in those times Such surely was Gods purpose and determination concerning Herod Pontius Pilate with the Jews and Gentiles opposing Acts 4.27 28. with 2.23 persecuting and crucifying or rather of his delivering him up to them and determining and fore-bounding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what they should do to him his determining counsel therein was joyned with his foreknowledge and with respect to what he foreknew they would be he determined to yeild them up to them and what they should do to him God did not purpose to make them wicked and stir them up or impel them to crucifie him as some over-rashly speak making God the Cauâ— Contriver and Author of their sin bâ— foreseeing what they would be and do if permitted he determined to permit them to do what he pleased to permit what should be done Suffering their malice so far to break forth as might be to his praise and restraining the remainder thereof as Psal 76.10 Not that he needed their crucifying him or Judas betraying him to work mans redemption by nor was it his dying as the effect of their wickedness that did properly ransome us nor did their betraying and crucifying him necessarily bring forth his death No man took his life from him but he laid it down of himself Acts 2.23 3.15 5.30 7.52 John 10.18 though yet they are truly and properly chargeable with killing and slaying him and putting him to death both as to their desire and intention and as to the consequent of what they did to him but he yeilded his life voluntarily to his Father who made his soul an offering for sin And his Death as needful for and effectual to our ransoming and redemption was that which the Fathers wrath or curse of the Law
Christ in the Flesh and so on 6. From thence to these times In which too this will be evidenced that all the said Revelations of God as to the way of mens salvation have either expresly or implyedly spoken of Christ and of his appearance in the Flesh as may be seen in the following Sections of that Induction SECT 3. Of the Dispensation of the knowledge of God and Christ by his words in Paradise and from thence to the Flood NO sooner had our First Parents Tempted of the Serpent Fallen from God and was Convicted thereof by the Voice of God but God in the greatness of his Mercy in threatning Destruction to the Serpent and his Works Preached Grace and Redemption to Mankind and intimately made Promise of a Saviour to us in that expression Gen. 3.15 I will put enmity between thee and the woman and between her seed and thy seed He that is her Seed shall bruise thy Head and thou shalt bruise his Heel Indeed these Expressions were somewhat Mystical yet contained in a manner Isa 7.9 9.15 the whole Gospel for surely by the Serpent was primely signifyed That old Serpent the Devil and Satan Rev. 20.1 2. And by his Head his Plot Device and Project and the Principallity and Power he thereby got over Mankind His Plot was to separate between us and God to our utter ruine by inticeing us to Sin against him whom he knew to be so perfect a hater of Sin and to have so solemnly threatned Death to Man in case of his sinning as that he might rationally expect that in case he would draw him to Sin his Ruine would inevitably follow thereupon and that being cast off by God He should be left to his the Serpent Power and Malice to do what He pleas'd with him The bruising of his Head Heb. 2.14 Coll. 2.16 Luk. 11.22 2 Tim. 1.10 Luk. 1.74 75. 1 Pet. 3.18 then could signifie no less then the spoiling of his Plot and devesting him of his Power by destroying his Works and abolishing their Fruit taking away his Armour Sin and the sentence and curse of the Law upon Man for Sin and so evacuating Death the Wages of Sin and setting Man at liberty from Satan so as he may return to God again all which God intimately promised should be done not immediately by himself for he said I will break thy head no God would have Satan know he disdained to match himself with him as it were in the Combat he would do it by a Man one in that nature that he had got Victory over and which was spoiled by him even a Seed to be born to and to come forth of the Woman And so he signifyed both that Man should be Ransomed from that his Fall and from the jurisdiction of the Serpent the Devil thereby obtained And that the Saviour should be a Man nor Adam himself nor Eve but one to descend from them the Seed of the Woman with respect to which Adam hearing and believing it called his Wife by a new Name for whereas before he called her Ishah a Woman Gen. 2.23 with 3.20 or Manness because one with and taken out of Man now he calls her Chavah or Evah because by this gracious appointment of God she was made the Mother of all Living the bringer forth of a Seed remotely that should remedy dead and destroyed Man and remove the Curse come upon the Creation by Man's Sin and so bring in Life and Immortality to Man but for which She might rather have been called the Mother of all Dying This Promise God was pleased to put as a Foundation sure and firm Isa 28.16 under Man's Feet to support and bear him up in all his following Griefs and Sorrows Labours and Turmoyles even to Death that now were to come upon him because of his Sin that he might not despair and sink under them And this before God proceeded to denounce any of those things upon him or to take away Paradise and the Tree of Life from him that so yet the Woman might thenceforth conceive and bear in hope And the Man labour and eat his Bread though in the sweat of his brows yet in Hope and both Man and Woman both live and dye in Hope even in the hope of Eternal Life through this Faith of the Promised Seed or Messiah which is the Faith that the Just have had to live by and to dye in in all Ages So much was implyedly Revealed then to Man even to all Mankind then Being Yea sure and God further implyed That that Seed should be one with himself and so God-man when he after added ver 22. Behold Man is become as one of us to know good and evil not by way of Irony or Derision but by way of Prediction with respect to his former appointment That Man's Nature should be in the Promised Seed as one of the Persons in the Trinity taken up into Unity with God and to his glory and throne of Dignity to have indeed a knowledge of Good and Evil such as the Devil little thought of not such as Adam got by Sin to know the difference between his former good and his present bad Condition but both an Experimental Knowledge of the Depth of Man's Misery to be born by him and of the height of Good in the injoyment of God's Glory to be injoyed of him and such a knowledg of them as is with and is given forth by the Divine Majesty as also thereby may be implyed his Power and Authority over Men in the Person of Christ to Save and enliven Fallen Man and to help him against Satan and all adverse Power being as one of the Persons in the Trinity Isa 11.2 3. 42.1 the Spirit of Might Counsel Judgment upon him c. Thence also God took away that Tree of Life that might have preserved him Immortal in his Fall that he might be forced to look to the Promised Seed and live by the Faith of him in a Mortal Dying condition By the Faith of whom Preached and held forth doubtless by Adam and Eve to their Posterity as they came into the world Abel afterwards offer'd up to God a more acceptable Sacrifice than Cain Heb. 11.4 with Gen. 4.4 Yea doubtless the very Law and practise of Sacrificing mentioned all along after the Fall and propagated to all Nations and places of the world had its rise and spring from the Promise of Christ and was an outward Testimony of their acknowledging themselves Sinners and that they needed by some Ransome or shedding of Blood to have Attonement made for them and that there-through onely they might have access to and liberty to Worship God though all that offered understood not or believed so much and that seems rather the meaning of their Bloody Sacrifices such as Abel brought then of such dry ones as Cain Offered Cain by his Offering seemed onely to acknowledge God Lord of the World the giver of the Creatures to
space 700. years according to Bishop Vsher 717. SECT 8. Of the Age of Christ his Incarnation and Manifestation in the Flesh to men and thenceforth to the Destruction of Jerusalem by Titus and so on WHat should I need to speak of the times of Christs appearance and since when the day-spring looked down from on high and visited us more gloriously than ever and what was all along pointed to before as to come was it self brought forth and as to the works of his coming in the Flesh accomplished Surely then God gave forth the truth yet more abundantly And yet we may consider some diversity in his Dispensations then with reference to divers times 1. Immediately before the appearing of Christ his Birth and manifesting amongst men there was given certain notice to some that he was about to come as also by the Writings of the Prophets there was ground to expect him and he was expected about that time but more particularly notice was given to Simeon Luk. 2.26 an holy and devout man and as some write one of Sanhedrim or Great Council of the Nation that he should not 〈◊〉 before he had seen the Lords Christ 〈◊〉 Zachary the Father of the Baptist 〈◊〉 revealed that he should have a Son 〈◊〉 his Wife Elizabeth Luk. 1.13 14 17. that should be 〈◊〉 forerunner and go before his face according to what was prophesied by Malachy Luk. 1. To the Virgin also that she should conceive and bring him forth And both by the Virgin and Zachary and Elizabeth was he witnessed to before his Birth After his Birth he was made known to 2.10 11 12 13 14 17 27 28 29 30 36 37 38. and by the Shepheards by Simeon also and Anna a Prophetess as also to and by certain Wise Men or Magi that came out of the East Country to seek and worship him Matth. 2. Before his being manifested by way of ministration to the people John the Baptist was sent of God to bear witness to him who also did clearly testifie of him and point to him as a person then born and amongst them Behold John 1.5 6 7 15 16 29 30 31 32 33 34. Matt. 3.16 17. saith he to them the Lamb of God that taketh away the sin of the World witnessing that he had seen the heavens open upon him when he was baptized by him and that the Holy Ghost in a visible form like a Dove as it was fore-given him of God as a sign to know him by descended and sat upon him and God himself out of Heaven witnessed to him that he was his well-beloved Son in whom he was well-pleased so that God vouchsafed to John and by him to the people a clearer discovery of him than 〈◊〉 or by any of the Prophets that went before him with respect to which it is said That amongst those that were born of women there had not arisen a greater then John the Baptist Matth. 11.12 2. In the time of Christ's Personal Appearing and Manifesting Himself to and amongst Men from the time of his Baptisme to his Ascention he Ministred the Knowledge of God to Men by his Personal Preaching and Miracles and gave himself a Ransom for many accomplishing by his Death and Resurrection the Prophecies in that behalf going before concerning him Therein both by Words and Works he made manifest the way of Life both to the World and to his Disclples more especially to whom it was given to know The Mysteries of the Kingdom even such Mysteries as many wise Men and Prophets had desired to see and saw not and to hear but heard not they being blessed with a sight and knowledge of these things which were peculiar to that Age even to be Eye-witnesses of the Sufferings and Glory of Christ and to have familiar Converse with him their Eyes feeing and their Ears hearing and their Hands handling of the Word of Life that was before Promised from the Beginning but then was Manifest in the Flesh and Conversed therein with them of which the wise and prudent of the Jews and the greatest part of the People deprived themselves by not seeing what they see and 〈◊〉 hearing what they heard but closeing the Eye least they should see and stopping the Ear lest they should hear and understand with their Hearts and be Converted and Healed by him Matt. 13.11 12 13 14 15 16. For before them also his Doctrine and Miracles were such as might have convinced them that he was the Christ But to his Discipls he opened all things they see and followed him in his Temptations see his Sufferings and Eat and Drank with him after his Resurrection till he was taken up into Heaven of which also they the Apostles especially were Eye-witnesses But yet 3. In the times after his Ascension was the clearest manifestation of the Mystery that ever was vouchsafed by his pouring forth his Spirit the Spirit of Wisdom and Revelation and power into and upon those his Apostles and Disciples giving them to see into and understand the Mystory of his Will even the ends and vertues of and the grace of God to Mankind in all those things of Christ done and suffered by him and the meaning of his Words and Doctrine delivered to them by him by which also they were furnished being thereto before his Ascention Commissionated to open the Mysteries and grace of God to all Men to Jews and Gentiles according to the utmost opportunities thereto given them And they also during their continuance upon Earth reased not faithfully and fully to declare the mind and Testimony of God to men and to endeavour to make them see the fellowship of the Mystery God mightily bearing Witness to them by many Signes and Wonders and Gifts of the Holy Ghost to the filling the Earth with the Knowledg of him and of his Salvation so as that by that time Jerusalem was Destroyed and their Nation dispersed and carried Captive they had sounded forth the word of Truth in and unto most if not all Nations so as that though they were but an handful of Corn in the top of the Mountains yea their Fruit shaked like Lebanon as was fore-told Psal 72.16 Yea and afterwards too the word they had sowed up and down the world took Root and sprang up and filled the world with Fruit till through many Persecutions and Cruelties endured by those that Believed and by the Blood of the Lamb and Word of their Testimony they leavened the face of the World so as that the Emperours and Rulers of it imbraced the Profession of it also and their Word and Doctrine they the Apostles also delivered in Writing to be transmitted to Posterity which even to these times yet remaineth with us Though it is true that 4. In the succeeding times the Watchmen being not so Vigelant as Satan the envious One the Tares of false Positions or Doctrines and of loose and evil Live◠too presently began to be sown in the World after
God as afterwards we read he did and that God smelled a sweet savour of rest therein and why a sweet savour of rest Gen. 7.2 3. 8.20 21. Seeing God himself after testifies that he had no pleasure in Burnt Offerings 〈◊〉 Sacrifices the blood of Goats or the 〈◊〉 of Rams Pâ—l 40.7 8 10 50.8 9 10 11 12 13 14. Act. 17.25 26 27. Heb. 10.2 3 4. c. It could not be because God wanted or had any refreshing 〈◊〉 them for he â—eeds them not nor is he worshipped with mens hands as if he needed any thing seeing he giveth to all life and breath and all things nor was it because they could take away or make satisfaction for their sins for it's noâ— posâ— sible the blood of such Creatures should do any such things but surely it was because he had appointed them as a meâ—rial of his Son and as types and figures of him and because of the faith of the Sacrificer in him Sen. 9. with Levit. 17. As with reference to the blood of Christ to be shed for us he gave them the blood of those Creatures to make attonement on the Alter for their Souls and therefore also when he allowed men the eating of flesh he forbad the eating of blood to them Yea that they were appointed of God and to such ends too may yet further appear both by the practice of all the Patriarchs and in that when God had bid Abraham offer up his Son Isado for a Burnt Offering Abâ—â—bam said to Isaac inquiring where the Sacrifice was Psal 105.15 Gen. 22.8 God will provide himself a Lamb for a Burnt Offering which he being a Prophet might speak of the seed promised him as believing that he should be the Lamb of God to take away the sins of the world and bring in blessings to all Nations and yet more clearly in that God afterward by Law more fully appointed them by Moses Heb. 11.10 1 5. and as the Apoâ—â—le tells us to be shadows of good things to come 'T is true there might be divers ends and reasons of Gods appointing them as 1. That men might thereby acknowledge him the Lord the Author and Giver of all good things to them which they testified by giving some of them to him by Sacrifice as also by giving him in his Preists the Tenths or Tithes of them 2. That men might therein joyn together in their worship and acknowledgement of God and so that a publick worship of him might be kept up in the world by which men might be instructed to own and acknowledge him successively and not attribute things to other causes and take and use them as their own at their pleasures and so fall to Atheism and Irreligion but seeing though God was the maker of all things before the fall yet his continuing and giving those good things to man kind since the fall for which he is continually to be acknowledged and blessed by fallen mankind is through Christ and his death foâ—en 3. The great reason therefore of such alway of acknowledging him and his bounty was the promise and interposure of Christ and that he and his love might therein be signified to and acknowledged and remembred by men which wâ— fitly represented in the shedding the blooâ— of the living Sacrifices and in the offering them generally by fire unto God 〈◊〉 therein was both a remembrance of 〈◊〉 and of death deserved by sin and also 〈◊〉 fore-signifying of the Death and Sacrificâ— of the Messiah instead of men to take away mans sin and by destoying Death to be his Resurrection and Life therefrom and that through him and his Death and Sacrifice men might have and had their access to God to worship him and might receive favour and blessing from him Surely this was the main ground of all their Sacrificing in its first institution and so there was therein aâ— more full teaching by way of representation of the meaning of the foregoing Oracle about the promised Seed and how he should bruise the Serpents Head And to such ends was it delivered over traditionally from Father to Son to be practised by all Nations who retained this way of worship till the Messias came and till the Preaching of him as come put an end thereto as well the Gentiles aâ— the Jews had their Sacrifices Atonements Expiations for sin c. though they being degenerated and gone from the faith of the true God and the right way of worshipping him lost also the right end and manner of Sacrificing and as they multiplied gods to themselves so they invented and brought in new Rites and Ceremonies to those devised or supposed gods according as their own fancies and Satan â—ed them which thing also in great measure befel the Jews notwithstanding that God took more peculiar care of them and to keep them from such degeneration gave them Laws and Statues in writing prescribing to them both to Sacrifice to himself only and when and where and what to Sacrifice for he appointed them many kinds of Offerings all pointing to Christ and to continue till the time of Reformation by his appearing himself to put away sin by the Sacrifice of Himself for us Yet they also casting his Law behind their backs and desiring to be and do like other Nations fell into abominable Superstitions and Idolatries and even in their Sacrificing to God and according to his Rules prescribed as to external form lost the right end and use of it putting it in the place of Christ and seeking to establish a righteousness to themselves in so doing or conceiting that thereby they should obtain and have Gods favour and be justified and saved in and notwithstanding their prophane and wicked living so as that God often pronounced against them that he obhorred and loathed them and esteemed their Sacrificing an Ox no better than the killing a Man or cutting off a Dogs neck c. even then things unlawful and forbidden by him This also we might further note by the way that at two several times the Gospel was given forth by Word 〈◊〉 Sealed by outward Ordinance to 〈◊〉 whole world universally before the 〈◊〉 ving of the Law and so there was a 〈◊〉 â—ouchsafed for preserving and witneâ— it to and with all men Namely 〈◊〉 1. To Adam and his Family who 〈◊〉 by Word and Ordinance namely 〈◊〉 curfice was to deliver it to his Posteâ— and they thereby to keep the publicâ— knowledgement of it from Father to 〈◊〉 successively from which Cain and his Family swerving and making a Reâ— Schism and by degrees the sounder 〈◊〉 of the Church too even the Sons of God by mixing themselves with Cains Family and receiving their corruptionâ— proving Nephisms and Apostates from God the whole World became corrupt from the true Faith and right Worship so as that only Noah was fouâ— perfect in his Generations and God swept them all away with the Flood preserving only that Preacher of Righteousness with
Exod. 12.3 aptly signifying Joh. 1 2â— That Lamb of God which God as Abraham said Gen. 22.8 would find out for himself for a Burnt-offering and representing his innocency harmlesness meekness profitableness and fitness to be a Sacrifice for us as also the in him is Blessing for all the Families 〈◊〉 the Earth which each of them should accept and seek for 2. Their Lambs were to be perfect of 〈◊〉 First Year a Male without blemish Verâ— 5. 1 Pet. 1.18 19. 2.22 〈◊〉 spot scab or defect in him representing the acceptableness of the Person of Christ to God and fitness for the Work of our Redemption as being without fault or spot of Sin before him nothing defective in him for making satisfaction and attonement for us nothing superfluous or that might be spared of a Masculine Spirit fervent in the business undertook by him in our behalf and of excellent sweetness and nourishment Vers 3. for us 3. Psal 89.19 20. Heb. 4.15 Isa 53.9 They were to take it out of the Flock of the Sheep or of the Goats or Kids to signify That Christ should be one with us of the common Nature of Mankind that is found in good and bad one chosen out of the People and in all points made like unto us yea that he should be numbred with the Transgressors and make his Grave with the Wicked and with the Rich in his Death yet without Sin in him 4. They were to keep it up Vers 6. till the Fourth day after their taking it perhaps to signifie that not till the Four thousandth Year or fourth time of the World Heb. 9.25 26. Christ was to be Manifest and brought forth to his death and Sufferings though set apart thereto in the beginning thereof 5. They were to kill it to signifie Vers 6. Luk. 24.26 Heb. 9.22 26. That the Messias must dye for our Sins no Remission of Sins but by his Blood-shed 6. They were to Kill it in the Evening or between the two Evenings between the declining and setting of the Sun 〈◊〉 signify That in the End of the World or last Ages of it he should appear once to put away Sin by the Sacrifice of himself Heh 9.26 7. The whole Congregation was to kill it to signifie That we all had a hand in the Death of Christ It was the Iniquity of us All that God laid upon him and so in some sense he Dyed by that is by occasion of us all and for All Isa 53.5 6. 2 Cor. 5.14 15. 1 Tim. 2.6 8. Vers 9. They were to rost the Flesh of it to signifie As the great Sufferings they had endured in Aegypt so much more the great and fiery Afflictions that should befall Christ in his Soul and Body yea it might note That He not onely should be killed or put to Death in the Flesh but also That his Soul should be in Hell for a time though not left there That he might as well endure the Miseries which our Souls in their seperate State from their Bodies should have endured as what we must have endured before in the Body Math. 26.38 39. and 27.46 Luk. 22.44 Act. 2.31 9. Vers 7. They were to sprinkle its Blood upon the Posts of their Doors the upper Post and the two side Posts but not upon the Threshold Heb. 10.22 29. 12.24 To signifie That he should be the Propitiotory or Reconconciliation for us through Faith in his Blood 1 Pet. 1.1 2. 2.5 9 1â— which being sprinkled upon our Consciences should be as a defence over and about us but must not be trod under foot or counted as a common thing by us and that in such obedience to and sprinkling of it being sanctifyed thereby God would spare us yea bring us out from the power of Sin and Satan and chuse us to be a People to himself to shew forth his praises 10. It was to be eaten by every Family Vers 4. â— To signifie That the way for us to be made partakers of the Death and Sacrifice of Christ and to live by him and be strengthned for our departure from Sin and Satan and walking after God in the Wilderness of this World is by a particular receipt and application of him to us or exercise of Faith in him as Cruciâ—yed for us as Gal. 2.20 Joh. 6.51.53 c. 11. It might not be eaten raw Vers 9. or sod in water but rosted To signifie perhaps that Christ not nakedly considered either as the Eternal Word or simply as made Flesh and giving himself as an Example to us in his Life or Suffering as an ordinary Man or any ways as the wisdom of the Flesh might represent him to us but as made an Offering for our Sins Christ as Crucified and therethrough prepared and made a meek Sacrifice for us yea and as lifted up and glorified by the Spirit of God to us is to be believed in and fed upon by us 1 Cor. 2.2 2 Cor. 5.14 15 16. Joh. 6.51 12. They were to Eat it whole Joh. 6.35 48 〈◊〉 53 54 55. its Heâ— with its Legs and the appurrenances thereof To signifie That whole Christ was given for us and is given to us and nothing of him is to be neglected by us His Deity his Humanity his Walking Words Actions Sufferings all good to be received meditated and fed upon by us all that appertained to him as Crucified for us He is altogether delectable Cant. 5.16 13. They were to Eat it that Night â—â—rs 10. not to leave of it till the Morning To signifie That in this World or dark time of this Life we are to live by the Faith of Christ and exercise Faith in his Death there will be no need of that in the Morning of the Resurrection Heb. 10.38 Gall. 3.25 as also it might signifie That the Ordinance and the rest of those shadows of the Law were but to continue till the day dawned till Christ appeared and was Dead and Raised and then no further need of those observations They were to Eat it with their Loyns Girt â—ers 12. their Shooes on their Feet their Staves in their Hands and in haste in a Posture ready to walk or travel out of Aegypt To imply That in minding and exercising Faith in Christ Crucifyed for us we are to gird up the Loyns of our Minds not to let them be seattered abroad upon vain things but to set them upon Christ and Heaven the true and heavenly Canaan and our Journey or March thither and to have the hope God's Salvation his Word as a Staff for our Support and so to have our Feet shod with the preparations of the Gospel of Peace ready in haste to follow after Christ out of this World from the Power and Dominion of Sin and Satan under Christ's Kingdom Government and Guidance unto the Glory to which He will carry us 15. vers 8. They were to Eat it with
Christ yea and Christ promised his Spiritual presence with his Servants in their faithful Ministration always to the end of the World Matth. 28.20 Yet it is truly said too That as God hath his way in the Seas and his path in the great deep where none can trace him so his footsteps in his operations are not known Psal 77.19 That of Solomon in Eccles 11.5 being true where having exhorted men to disperse or scatter abroad their gifts or abilities either in outward things as riches for the relief of the Poor the bread that perishes or the word and knowledge of God the bread that endures to everlasting Life though it be as upon the Waters through difficulties and with unlikeliness as to our sense and reason of reaping any fruit of it as also upon many having used Arguments thereto both from the future recompence of Reward or proof of fruit brought forth to God thereby after many days thou shalt find it and from the uncertainty of the opportunity for doing good requiring more diligence in doing it Give a portion to seven and also to eight for thou knowest not what evil shall be upon the earth And from the manner of other things 〈◊〉 which God teaches us If the Clouds 〈◊〉 full of rain they empty themselves upon the earth And men that have gifts of knowledg and understanding are compared to Clouds full of Rain as men that seem to be some body and are no body but boast of a false gift are like to Clouds and Wind without Rain Prov. 25.14 And from the fixedness of mens states after death they are like Trees that lye as they fall and having warned of consulting with carnal Reason flesh and blood in imploying our Talents or of minding and poring upon things that may discourage us He that observes the wind shall not sow and he that regards the clouds shall not reap He lays down this following Aphorism or Assertion answering to a secret discouragement of our not seeing or perceiving any good done by out dispensing our Gifts As thou knowest not what is the way of the Spirit or Wind nor how the bones are or grow in the Womb of her that is with Child◠even so thou knowest not the Works of God who maketh all And therefore counsells In the morning sow thy seed and in the evening with-hold not thine hand for thou knowest not which shall prosper or be right either this or that or whither they shall be both alike good By all which and especially by that following Verse it appears to me that in the Fifth Verse forementioned he speaks of God's Workings in and with the Word dispensed that they are as secret hidden and unknowable so as to comprehend fathom and declare punctually every thing therein as it is to know the way of the wind or growing of the bones in the womb of a woman with Child To which agrees that of our Saviour Joh. 3.8 The wind bloweth where it listeth and thou hearest the sound of it but canst not tell whence it cometh or whither it goeth So is every one that is born of the Spirit And that in Mark 4.26 So is the kingdom of God as if a man should cast Seed into the ground and should sleep and rise night and day and the Seed should spring and grow up he knoweth not how for the earth bringeth forth fruit of her self c. Such knowledge then is too wonderful for man to attain and comprehend and therefore we have need of sobriety lest we rashly puft up with a fleshly mind as thinking our selves by our wit and parts and sciences sufficient to dive to the bottom of this depth pry into things that we have not seen too secret and deep for us Surely it may admonish us not to be peremptory in our thoughts about them that may clash with his Revealed Doctrine the Gospel-truth which is certainly to be believed as truth by us and not upon presumptions of our knowing the abstruse Secrets of Gods knowing willing and working in men to be contradicted by our conceptions Yet some things with sobriety as the Scriptures of truth instruct and inform us we may consider and conceive and so holding us close to that Clue or Thread let us consider them in 1. The Distinct kinds of operations Attributed to God 2. The manner of his Working in those kinds of operations SECT 2. Of Gods merciful Operations in men by his Grace preventing them or his preventing Operations KInds of Gods Operations or Workings in Men in the Scriptures Attributed to him are more generally Two for they are such as are either more directly and properly God's and so Attributed to him as the operations of his mercy towards men or such as are not altogether or not always so properly God's though after some sort Attributed to him as the operation of his Wrath or his hardning operations 1. The operations of God in grace and mercy are such as his mercy to men leads him to effect and work in them by his Power and Spirit in and with the means afforded for the inlightning softning converting and leading men to himself Though its true he is in some sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gracious in all his works Psal 145.17 Either to those he works in and upon or to others whose good and glory he makes them subservient to Psal 136 1◠18 19. As he slew mighty Kings for his mercy endureth for ever Og the King of Bashan for his mercy endureth for ever c. But in this Distinction we intend by gracious operations or operations in mercy operations of the first so such as directly tend to the good and welfare of those in whom they are And so he works 1. By way of prevention of men in and with his gracious means and manifestations of himself to them vouchsafed them while altogether in themselves dead blind ignorant helpless and before they know or can by themselves know or do any thing that is good And so generally the operations wherewith he prevents men capacitating men for the good to which he calls and moves them such as Christs first inlightnings of men preventing them with his light truth goodness and therein giving them capacity to see them and so speaking to them in his Calls as to give them a capacity of hearing him though otherwise deaf and dead in themselves and then in that capacity of seeing and hearing he requires them to see and hear that is Exercise those capacities and abilities brought to them by him Of which we read Isa 42.18 19. Isa 42. Hear ye deaf and look ye blind that ye may see And Joh. 5.25 The deaf hear the voice of the Son of Man And they that hear that is listen or exercise the hearing faculty given them by him in his preventing them do live this is Christs standing at the door of mens hearts and knocking so as men may hear upon which he promises That if any man hear