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
aside all that Glory and Happiness expose himself to and bear upon himself for us all that shame and reproach and sorrow to Death and Curse that was due to us and needful for his Ransoming and Saving us without violation to God's Justice and impeachment of his Holiness and now is infinitely ready to save Men in their listening to and obeying him to which he is not wanting to call and impower them The Holy Spirit comes forth in the Name of God and Christ to reprove men for their Sins set before them God and Christ and in with and from them far greater and better things than they are pursuing after and labouring for and therewith strives and wrestles with them for their Repentance and turning to God to seek him and live to him Yea God Father Son and Spirit are exerciseing wonderful forbearance patience and long-suffering toward Sinners here and lading them with variety of benefits to lead them to Repentance and corrects them in Mercy to break them off from their purposes and bring them to accept of Eternal Life and Happiness and all this love and goodness Men do obstinately and impenitently Sin and Rebel against hateing and opposing themselves against God his Son and Spirit Government Grace Truth c. hardning themselves in their Sins refusing their own Mercies for lying Vanities c. and oh What short of Eternal and Infinite Punishment can answer the Deserts of such Ingratitude and Wickedness against so great love and goodness If they that sin'd against the despised Moses's Law Dyed without Mercy how much sorer Punishment doth the rejecting and despising such a love and lover and neglecting such or so great a Salvation expose us to Psal 90.11 According to his fear both his Greatness and Dreadfulness and his Goodness and Mercy leading and ingageing us now to fear him so will be his Terrour and his Wrath in that day 3. That the hainousness of Mens sins against a God so Great so Good Isa 1.3 4 5. c. Heb. 1.12 Psal 5.4 5. Deutr. 32.5 6.15.16 Jon. 2.8 Jer. 2.13 Isa 55.2 3. Heb. 12.15 16 17. 10.26 Prov. 1.24 25 29.1 Rom. 2.5 Psal 58.2 3 4. Act. 28.27 Matth. 13.14 15. so Gratious together with his infinite Purity and perfect hatred of the least Iniquity they are foolish and ingrateful in neglecting and slighting him despising his love favour and friendship and preferring base unworthy Lusts and Objects of Lust before him a very morsel of Meat before his love and favour who hath done so much for us and tenders such infinite love and favour further to us and therein such unspeakable and infinite happiness They are willful in Sinning when no necessity in so doing Yea hold fast Sin with stubbornness obstinacy and impenitency against all light and warning though often told and convinced of the emptiness vanity and unworthiness of them and though such sweet charming allurements of Grace be afforded them as would they but listen to them would draw them off from their Sins and make them willing to part with them bringing such power with them as would Converâ— and heal them and these wilfully stopt kept out and shun'd lest by the power of God in them they should be Converted and be healed by him and this persisted in Jer. 6.15 16 17 28 29 30. 8.5 6 7. Act. 7.51 13.40 41. with resolution to hold their Idols and Vain ways and not to listen to any counsel that should tend to win them off from them rising up in all their strength as it were to withstand their own Salvation when so forcibly tendred to and urged upon them that they had much to do to beat it off even the power of Gods words reproofs and Counsels and the stretchings out of his Hand therein for their Salvation Dent. 32.21 22. Matth. 3.12 Heb. 10.29 30. This this is that that is infinitely offensive to such an infinitely holy pure and perfect Majesty whose Eyes cannot look upon Iniquity and kindles such a fire of wrath in his Breast against the Sinners as shall burn for ever upon them and shall not be quenched It 's Mens trampling under foot the Son of God and therein all God's love and counting the Blood of the Covenant wherewith they are Sanctifyed and have all their liberty to God an unholy common thing and therein slighting all Christ's Love and Sufferings for them and doing despight to the Spirit of Grace that spake graciously to them and let Gods infinite favour before them 't is this lays them open to the Vengeance of the Almighty and it s a fearful thing to fall into the hands of the Living God without the Mediator to interpose being rejected by them Indeed those Men that believe not but deny That Christ died for any but his Elect and those that shall be saved and That he gives any sufficient grace for their Conversion to him And so put the stress of their Sining and Suffering upon Adam's Sin and that also necessitated by God's Decree rendring them inthral'd to Sin so as that with that help afforded of God without any intention of their Salvation they cannot but Sin and Rebel and yet Assert an Eternal and Infinite Torment to be their Portion in their Persons though in their persons never so favoured of God or indued with any such Grace as that they were really ingaged to live to him or had any power or capacity so to do those men I say render God exceeding harsh and such as no Christian heart may indure to think him Clothing him rather with the Titles and Colours of Satan the Abâ—ddon and Man-slayer things not fit to be mentioned then with those Titles of Love and Loveliness that belong to him The unreasonableness of their Doctrine and its contrariety to the Scriptures overthrows the Equity and Justness of such Torments or Gospel-Terrours and its likely puts men upon seeking Evasions to avoid the Belief of such a Doctrine as renders God so unlovely to them But upon the Considerations we have mentioned there appears so much Equity as may silence and vanquish Reason it self into subjection and both provoke to Gospel-Obedience and perswade to believe and judge equitable and so make Men endeavour to avoid and flee from the Gospel-Terrours forementioned And such things also are held forth in the Gospel as true in themselves and fit and meet to be propounded to all and to be believed by them CHAP. IV. Of some Distinctions signified and contained in the Doctrine of the Gospel as before declared THere are also divers Distinctions with reference to Things and Persons signified and contained in the Gospel-Doctrin which we may briefly touch upon before we pass it as to say About Two Adams or Men mentioned in the Scripture as opposed one to the other Two kinds of Covenants Righteousness Sins Judgments Worlds Lives and Deaths A Two-fold appearance of the Person of Christ with the distinct Works of them A Two-fold Personal Coming
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
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.
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
Scripture Exod. 12.40 doth not say that the Children of Israel sojourned in Egypt four hundred and thirty years but the sojourning of the Children of Israel who dwelt in Egypt was four hundred and thirty years and possibly the Fathers Abraham Isaac and Jacob may be included in that phrase the Children of Israel though they were their Fathers and not Children of Israel by such a manner of speaking as is used Ezek. 23.2 3 4. where Samaria and Jerusalem Aholah and Aholibah are said to have been two Women that committed Whoredoms in Egypt in their youth whereas they were neither Samaria not Jerusalem nor distinguished into two Peoples or Churches or Common-wealths Heb. 7.9 10. till many hundreds of years after their coming out of Egypt or as Levi might be said to pay Tithes in Abraham's Loins so the Children of Israel might bs said to sojourn in their Fathers Loins But according to some that reckon the beginning of those four hundred and thirty years at Jacob's or Joseph's going into Egypt and understand the confirming the promise to take in all the often renewings of it with Isaac and Jacob as well as the making of it with Abraham and confirming it once and again to him grounding their so reckoning upon that saying Exod. 12.40 which they understand to be the number of years that they were in Egypt it must be much longer viz. one thousand seventy two against which latter account this seems considerable that Kohath Levi's Son was born before Jacob went down into Egypt and he lived but one hundred thirty three years and Amram Kohath's Son and Moses's Father lived but one hundred thirty and seven years and Moses was but 80 years old at their departure thence all which summs put together make but 350 years though Kohath should beget Amram in the last year of his life and likewise Amram Moses in his last which is not probable And whereas it might be suspected that some one Generation or two might be left out of their Genealogy as in Matth. 1.8 for some wickedness of theirs there is not only no other Scripture witnessing such a thing as in the other case in Matthew but also there is another thing seems to take that away too that Jochabed Moses's Mother and Amram's Wife is said to have been the Daughter of Levi born to him in Egypt Exod. 6.20 with Numb 26.19 now suppose her born 100 years after Levi went into Egypt and longer it could not be and suppose her as old as Sarah when Moses was born of her yet the time between their going in and coming out could not be 300 years for 100 of Levi's 90 of Jochabed's and 80 of Moses make but in all 270 years Others conceive the beginning of the account of the 430 years at Abram's going down into Egypt and sojourning there and others at the mocking of Isaac by the Egyptians Son Ishmael but the matter being intricate and besides my business I shall leave it as I must do undetermined and pass on to the next Ages SECT 5. Of the times from Israels going out of Egypt to the times of David THat God made known his ways unto Moses and his Acts unto the Children of Israel is the express saying of the Holy Ghost Psalm 103.7 Yea Numb 12. in a more full and familiar way did he manifest himself to Moses than to any other of the Holy Men or Prophets till the appearance of Christ Exod. 3.2 To him the Lord appeared by his Angel in a Bush and gave him commission to bring out Israel from Egypt and by his hand he wrought many notable and famous wonders in the Land of Egypt upon Phuroah Chap. 7. 8. 9. 10. 11. 14. and his Land and People and at the Read Sea in his bringing Israel out and after they were brought forth he led them to Mount Sinai where the Lord came down and spake unto the People with an audible voice with thundrings lightnings Exod. 20. and great terror causing them to hear his voice out of Heaven and he gave to them the Law of ten Words or Commandments to shew them what was their duty and to convince them of sin Deut. 5.23 24 25 26. 18 15 16 17 18. and of the greatness of his terror against trangressors And when they cryed out as not able to hear the voice of God and live he graciously promised them to raise them up a Prophet out of themselves like unto Moses in all things even Jesus Christ the Lord to whom he willed them in all things to listen And by the hand of Moses he gave forth many typical representations of him Heb. 8.5 and of the grace and blessing to be brought in by him shewing him the pattern of the mysteries in the Mount according to which he was to make all things Psal 68.18 and so he set up his Tabernacle amongst them which with all its Rites and Ordinances typified out Christ by and in whom he would dwell amongst men The Ark of Testimony was a type of Christ to be incarnate and made flesh with whom the power and presence of God should be put forth for the good and helpfulness of men that would obey and walk with him The Mercy Seat was a type of Christ the Propitiatory through faith in his blood for the forgiveness of sins that are past through his forbearance Rom. 3.25 through whom he also keeps Covenant and Mercy for ever with them that fear him The Altar both that for burnt Sacrifice and that for Incense were types of him also as also the Offerings made upon the one and the Incense burnt upon the other types of his Sacrifice and Intercession Yea the Redemption of Israel out of Egypt by the blood of sprinkling Rom. 5.9 1 Cor. 5.7 was a type of the Redemption of men in their Spirits and Consciences from the power of sin and Satan through the blood of Christ believed in and sprinkled upon them the Manna also and Cloud and Pillar of Fire the Rock the Sabboths Feasts and divers purifications in the Law injoyned and the brazen Serpent all figures of him and he the substance of all as was shewed above Chap. 2. Sect. 6. Now what God revealed to and by Moses was left and committed to the People by him and was kept with and amongst them And though often times both in the time of Moses Judg. 2.12 14 19. Deut. 31.29 and of the Judges they did many of them rebell against God and corrupt themselves from the faith and true worship of him as Moses also foretold they would yet so great was Gods goodness that he often raised them up Judges and Saviours and called them back again to himself and so preserved the knowledge of his ways amongst them till the time of Samuel the Prophet 1 Sam. 2.8 9 10 11 12. whose Mother Hannah also most sweetly prophesied of Christ as the King and the Anointed
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
and for release and liberty to Servants and Bondmen as it were a year of rest Levit. 25.3 4 5 6. Exod. 21.2 3 4 5 6. so it Typed out the Rest and release from Labour and Sorrow to be brought in by Christ as before But as it was a year of Release for Servants so it Typed out the Liberty to be brought in by Christ from Sin Satan and the Paedagogy of the Law procured by his Death and offered in the preaching of the Gospel and to be effected by the Spirit of God in the belief thereof But as there he that accepted of it had and enjoyed it but he that said Nay he loved his old Master better and so would not go out from him he was to be brought to the door and his Master was to bore his Ear through with an Awl and he was to serve him for ever So here he that embraces the Grace of God in Christ in the accepted time and day of Salvation he shall be set free but he that refusing it prefers the service of Sin Satan and Mosaical Law above it shall be given over to serve and perish in his corruptions and legal bondage 4. The like was Typified but more fully in the great Sabbatical Year or Year of Jubile when on the day of Atonement the Trumpet of the Jubile was to be sounded through all the Land and they were to proclaim liberty through all the land to all the Inhabitants thereof and every man was to return to his possession and every man to his Family Leâ— 25.8 9 10 11 c. for therein was prefigured 1. The general Release of Men from Thraldom to Curse and Wrath to which in Adam they were sold and by their own actual sins were further imbondaged many of them procured 〈◊〉 the Sacrifice of Christ and the Atoâ—ment thereby made and proclaimed 〈◊〉 the Gospel which like the Jubilee Trumpet Isa 61.1 2. being founded proclaims the acceptable year of the Lord the day of the vengeance of our God even the vengeance executed upon Christ or upon out enemies by Christ to comfort all that mourn Blessed are the people that know mind own and so take hold of and prove that joyfull sound they shall walk in the light of God's countenance c. Psal 89.15 16. 2. The general actual Release of all from under the first Death and Judgment to be presented before the Tribunal sear of Christ to be judged anew and the full and total release of all the Israel of God that have here believed in Christ from all their terrours sufferings and thraldoms to Sin and Death into the quiet and full possession of all the Kingdom and Glory promised and this to be effected at the great Day of the Lord When the Lord Jesus shall descend again from heaven with the voice of a Trumpet and of the the Arch-Angel of God when the seventh Angel sounding the mystery of God shall be fulfilled 1 Thess 4.16 Rev. 10.7 3. The general restitution of all things spoken of by the Prophets Acts 3.20 21. Rom. 8.19 20 21 22. when the Creature it self shall be delivered from the bondage of Corruption into the liberty of the Glory of the Sons of God at the â—d Great day of Christ's appearing all which are signified to be the effects of the Atoning Sacrifice of Christ in that that Jubilee Trumpet was to be sounded and the said Liberty Release and Restitution proclaimed on the day of Expiation or Atonement 2. They had also divers Feasts appointed them Monthly and Yearly as 1. They had Monthly New Moons which appear to have been Festivals 1 Sam. 20.5 times appointed for Sacrificing and gladness and for the blowing of Trumpets over their Sacrifices Numb 10.10 Psal 81.1 2 3. 2 Cor. 5.17 Typifying the renovation of the creature in and by Christ through his vertuous Sacrifice He that is in Christ is a new creature old things are passed away behold all things are become new as also the Reformation and change of Worship to be brought in by him in the faith of which they were to blow their Trumpets and sing aloud to him with Thanksgiving thereby also figuring the joy and gladness the renovation made by Christ should bring in Psal 40.1 2 3 4. Rev. 14.1 2 3. Heb. 9 9 10 11 12. Yearly Festivals were their Feast of Passover First-fruits and Tabernacles in which besides the Rests required in them by vertue of which they were also Sabbaths some days beâ—nging to them and the abundance of â—crifices then to be offered which appertained to the Ordinance of Sacrificing they did solemnly appear and feast before the Lord rejoycing in the abundance of his goodness Prov. 9.12.3 4 5 6. Matth. 22.12 3 4. Isa 25.6 Joh. 4.14 6.35 48 51 55 c. and in the remembrance of the great things he had done for them providing for and feasting their poor Brethren also with them Neh. 8.10 11. Exod. 23.14 15 16. Levit. 23. which in general led them to behold by Faith the abundance of the Grace to be procured and brought in by Christ the Feast of Fat things full of Marrow to be made in Christ for all People For Christ is himself the Feast or matter of it the meat indeed and the drink indeed which whosoever eateth shall find satisfaction in so as not to hunger after other dainties and whoso drinks of shall not thirst for ever after other Waters Yea they might mind them of the great joy and delight to be brought in by his Incarnation or making his Tabernacle amongst us his sufferings for us and pouring down of his Spirit upon us but more fully at the harvest and full income of all the promises when the Tabernacle of God shall be with men for ever Rev. 21.4.5 so that these also had their foundation in Christ and poined at Christ to come 3. Besides which they had also other Ordinances yet under the Tabernacle and Temple and pertaining thereto pointing out Christ Levit. 12. 13. 14. 15. in which they were to exercise themselves till his actual appeâ—ting as diverse Washings and Puriâ—â—ons cleansings from uncleanness Heb. 9.12 13 14. as issues Leprosies c. all Typing out the cleansing away of our Sins by the Bloud and Spirit of Christ especially that Num. 10. of the ashes of the red Heifer is most significant For there God appointed that a red Heifer should be burnt and the ashes of it preserved and laid up in a clean place and then to be mixed with clean Water and by a clean Person with Hyssop to be sprinkled upon the unclean for the cleansing of him c. which Water and way of Purification was prepared for all the Congregation yet so as he that refused to be cleansed thereby was to remain in his unclearness and to be cut off from the Congregation vers 9.20 21. and evident Type and instruction that in and by Christ his sufferings and
Sacrifice there is provided for men generally a way of cleansing their Consciences and Spirits from sin both guilt and filth of it namely the Faith of the Son of God the truth concerning him as given forth by him in his Spirit in the opening and bringing to mind his Death and Sufferings for us and the love therein testified to us there through men may find cleansing from all their uncleanesses of Flesh and Spirit But he that will retain his filthiness or seek some other way of deansing than by the Bloud of sprinkling and will not obey the Gospel to be purified thereby shall be cut off from part or fellowship in Christ and with his Congregation Heb. 9.13 14 10.22 29. 12.24 25. Joh. 13.8 4. Yea and to add no more the very Tabernacle and Temple themselves the places appointed for the Worship of God as for offering Sacrifices and burning Incense which burning of Incense was also a Type of Christ's Meditation by way of Intercession were clearly Types of Christ Col. 1.19 2 9. as the Spiritual place of our Worship and of the Church in Union with him for he is the Place or Person where God hath placed all his fulness the fulness of the God-head dwells Bodily in him Isa 53.10 56.7 Heb. 17 10 13. he is both the Altar of Burnt offering and Burnt offering it self his Soul being made an Offering for our sinand upon him are all our Offerings to be laid He is the door into the House of God the way by which we may enter into the Holy place to have fellowship with him and his people yea the way into the holy of Holies Joh. 10.9 Heb. 10.20 yea the Molten Sea and Layer for the Priests and Sacrifices to be wash'd in Typified him the Sacrificer and Cleanser of us and our Offerings the Golden Candlest and Table of Shew-bread figured him the light and food of the Soul The Altar of Incense shewed him to be the perfumer of our Prayers and Services as he appears for us within the Vail even in Heaven where also he is the Propitiatory or Mercy Seat and obtaining pardon for and covering our sins mediates the New Testainent and obtains a keeping of Covenant and Mercy with all that Worship God in and by him presenting them acceptable in himself Yea he is the High Priest in the Holy of Holies with the Names of the Tribes of Israel upon his shoulders bearing and presenting them before God for ever the house of Prayer for all people Isa 56.7 and the looking toward the Temple of old in their Prayers or their praying in it instructed them to look to Christ in all their services as also their orders of Porters Singers c. Typed out the Spiritual Worship and Worshippers of God in Christ who is as is said both the door to be opened and kept open or shut in and by the Gospel upon men as they are mere to enter or be excluded Yea he also he is great Door-keeper that hath the Keys of David that opens and no man shuts and shuts and no man opens the matter and Ground of all our Songs and Praises and the great Master of the Musick tuning the heart by his word and Spirit put thereinto so as they may make melody unto God but of most of these things we spake above Christ then was the end and ground of all these Ordinances in which the People were to exercise themselves till his personal appearance and offering up the acceptable Sacrifice when he swallowed them all up in himself being the substance of those many shadows which all vanished at his appearing when he propounded himself in the Gospel to 〈◊〉 as the truth of all and the Spirit of them in which now God without these shâ—â— dows wâ—ll be worshipped by us Thought yet he hath also appointed us some 〈◊〉 outward Ordinances of Worship to â—serve to and amongst ourselves and others a lively remembrance of Gods grace in him towards us Of which it remains that we say something also before we conclude this Discourse about Gods Ordinances SECT 7. Of Baptism QUestionless Christs Ordinances appointed by himself at and since his coming must needs have their ground in him and bear witness to him they are but few in stead of the many before injoyned and practised namely Buptism and the Lords Supper of which in order Baptism as to the outward act of it is a dipping or plunging into Matth. 3.17 18. 28 19 20. or washing with water into the Name that is to the belief and confession of the Doctrine of Christ and so into or unto the Name of the Father Son and Holy Ghost who were distinctly made manifest in the Baptism of Christ and are distinctly mentioned in the Commission given by Christ for Baptism after his Resurrection The outward act of Baptising was praâ—â—ed before amongst the Jews upon diâ—ers occasions whence we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 9.10 that â—ere were in the Law divers Baptisms or Washings but it was first appointed of God as an Ordinance for manifesting and witnessing to Christ come in the flesh to John the Son of Zachary forerunner of Christ called thence John the Baptist Luke 3.2 3. or Baptizer who was not that Light of men nor witnessed of himself or men as directing them to themselves or him John 1.6 7 29. but came to bear witness to the Light in all his Ministration and so did witness both by Word and Baptism that Jesus was the Christ the Lamb of God that takes away the sin of the world endeavouring to reduce men to him by calling them to repent of their former mistakes and miscarriages in which they had wandred from him either lifting up themselves by their birth of Abraham or by their having and observing the Law and Ordinances of God in the outward acts of them or else by growing altogether prophane and casting Gods Law and Doctrine behind them He therefore pulling down their Mountains or high Thoughts of themselves because of such fleshly priviledges and filling up the Valsies by elevating mens minds to higher thoughts of God and his goodness to them that were ready to fink in fight of their own sinfulness and worthlesness preached Jesus to them and the Kingdom of God brought nigh to them in him and 〈◊〉 further instruction of them in his Doctrinâ— washed them in Water unto repentance saying they should believe in him that came after him in whom they should find forgiveness of their sins and the Spiritual Baptism washing them from their sins and so should meet with Gods grace and blessing in him So that that Ordinance did not witness men to be holy righteous penitent believers or the like though men in coming to it desiring or yeilding to it did at least intimately profess some desire after God belief of the Doctrine Preached and desire to repent and do better yea and were ingaged thereby so to do whence
not his ways but despised his Law and brake their ingagements to him and not believing his Ordinances fulfilled not his works c. Yea and Stephen saies they always resisted the Holy Ghost that did not obey and submit to him they resisted not man only but also God who is therein implyed to have wrought in and upon them for their Obedience would have gathered Jerusalem but they would not As for those that are brought in to God seeing it 's expresly said that no man can come to Christ except the Father who sent him draw them as we have shewed Joh. 6.44 he also draws them that refuse to return and that of his own will he begat us with the word of truth Jam. 1.18 Eph. 2.1 4 5. Joh. 1.12 13. quickned us when before dead in sinâ— and trespasses that they are not born of blood or of the will of the flesh or of the will of man but of God there is no question to be made of them but that God prevents them before they come to him inlightens quickens or so speaks to them as to make them capable of hearing moves and works in them to look to him and be saved before they do any of those things 〈◊〉 which of themselves as of themselves none are sufficient and therefore I need not inlarge my Discourse about them not will I inlarge to insist upon any particular branching out of Gods preventing operations into the several streams that may be in them only this I may say that there is in them 1. A giving forth or bringing to men some discovery of light or truth to the heart witnessing the being and goodness of God more or less to men and the emptiness and vanity in Men and in the Creature in sin and sinful ways c. And therewith 2. Some discerning of or capacity to see perceive or be sensible of the light and truth discovered And 3. In that is also some reproof of the simplicity folly and evil of man in affecting seeking after and cleaving to such vain things with 4. Some secret drawing to inquire feel after or seek God a better object that can satisfie c. 5. With all this some strength and ability both to behold and mind what is presented to it and to listen to the secret whispers of truth to the heart and also to choose the good it draws to and refuse the evil discovered to be so vain and empty And all this might be distinctly shewed from Prov. 1.20 21 22 23 24 28. with Matth. 13.14 15. but I forbear to inlarge growing too voluminous SECT 5. Of the Concomitant or accompanying Operations NOw though all Operations following after these preventing Operations that come upon a man as in a sleep to awake and rouse him up or as dead to inliven him before he can see or hear or work may be with respect to them called subsequent or following Operations as we have also elsewhere distinguished them yet because some of them accompany men in their closing with and obeying the grace that prevents them and others follow after their having so closed with and obeyed it or else refused to close with it we shall here a little briefly consider them distinctly and so in the next place say 2. There are also Concomitant Operations that accompany men in their choices works or ways upon their being prevented as before as not only Gods considering or minding what men wâ—â— or do for that is no Operation of his in them but also moving and strengthâ—ing them to and in their willing and doing what he moves them to even framing and putting forward their will and so working in them both the to will and desire and the to do or be effectual as that what he moves to may be acted and affected and they not be carried away by violence either of Satan or corruption therefrom but that they may them notwithstanding both will and do and so work out what he is working in them by a sweet and gracious compliance with or rather putting forward their wills begun to be inclined by his grace preventing them thence that 2 Cor. 6.1 2. we beseech you receive not the grace of God in vain for in an accepted time I have heard thee in the day of salvation I have succoured thee or helped thee his preventing grace brings a day of salvation an accepted time through Christs mediating for them whom God hears and helps in his work and business of Mediation and extends his grace to men helping his Servants that are his Instruments in their Ministration and so concurring with the means afforded men and he is also present with men in their receiving his grace assisting and helping them therein against what opposes them that so they may receive it effectually and not in vain otherwise they must receive it in vain and could not avoid it but now he admonishes them as there is good ground for it not to receive it in vain It might be illustrated by the case of Israel in the Wilderness God prevented them with his goodness making a way and liberty for them to depart out of Egypt and follow him in the Wilderness exhorting directing and inciting them to follow hiâ— against all enemies and discouragements and in their obeying he was with them to animate and strengthen them and make their way plain and prosperous to them yea he is strengthning to obey that grace that prevents them and capacitates and excites them to obey doth also run along with them and help and carry them on in their obeying as is implyed in those Sayings of Paul Phil. 4.13 1 Câ—r 15.10 I can do all things through Christ that strengthneth me and I laboured more abundantly than they all yet not I but the grace of God that was with me which being but yeilded up to by him flowed in upon him made use of him as it were Râ—â— 6.12 13 14 16. Gal. 5.16 and acted carryed and wrought with him yea wrought him to will and to do of good pleasure whence also those counsels of yeilding up the Members as Weapons or Instruments of Righteousness to Holiness and those assertions that if we walk in Spirit we shall not fulfil the lusts of the Flesh the Spirit yeilded to shall act and strengthen men against sin so sin shall not have dominion over you for ye are not under the Law but under Grace even to be acted and carried on by grace Whereas God withdraws his concurrence with men and reproves and secretly nips them when they neglect the advantages given them by and rebel against his grace preventing them But those pertain rather partly to his preventing Grace and partly to his Operations in Wrath and Judgements upon men and therefore I shall not insist here on them SECT 6. Of God's Confequent or Subsequent Workings or Operations in men THere be also consequent or subsequent Operations in men upon and after their obeying closing and complying
general ordinary way or Medium in and with which the power of God is put forth and operates both for bringing in men to himself and keeping them with himself unto eternal life is the discovery or makiâ—â—own of his Name Power goodne◠〈◊〉 And this in the more clear mean◠〈◊〉 making known his Son distinctly 〈◊〉 love in him to mankind or to the wâ— and so to those souls that he works up◠〈◊〉 To which the Law convincing of sin 〈◊〉 â—ching the knowledg of it with all repâ—â—s and chastisements and judgments are but subordinate and superadded means to drive the Soul to take a more ready view of his foresaid Love Goodness Name c. And all the ordinances and commands of duties but either appointments of and injunctions to ways in which his Name and Son are to be sought and soon that being brought in to him he might justify us and be our righteousness or else to witness to and glorify his Name in word or conversation 1 John 4.19 Rom. 1.16 17. and 2.4 5. Psal 9 10. and 36.7 8 9. Rom. 10.17 and 15.9 10 11 12. John 3.3.5.14 15 16 17. and 1.12 13. Tit. 2.11 12 13 14. Philip 1.27 And therefore they that darken and render doubtfull to men the love pity and good will of God in Christ towards them and readiness to save them through him and put men to seek to find it out by their endeavours after works and frames serve not God therein nor do they profit men but are instruments rather in the hand of Sathan to hurt and hinder them Nor are such rightly begotten to or born of God who not believing but neglecting the name of God and his â—ve and good will in Christ to mankin◠〈◊〉 so towards themselves have their hâ—â—wards God begot and Sprung up and â—ed in them from the conceit and â—deration of any frames changes act◠〈◊〉 and endeavours of their own but are â—dren of the Bondwoman Acts 2 8. 〈◊〉 Rom. 9.8 Jam. 1.18 19. Gal. 4.22 23 24. c. Luke 18.10 11 12. Math. 23.13 Isa 28.12 13 14 15 16 17. and 29. 9 10 11 12 13. Psal 118.22 2 Cor. 4.4 1 Thes 2.16 with 2.4 5 6 7. Rom. 9.30 31. and 10.1 2 3. 12. That those who are begotten and born to God in and by the discoveries of himself his Name and goodness in Christ to mankind so as that through his love to them while sinners and ungodly their hearts are overcome to hope in him and love him and so to yield up themselves to him to be his and to live to him they are the Children of God and of the promise the called according to his purpose the Elect and fore known ones whom he hath praedestinated or fore-ordained in Christ and through him to be conformed to him and his image in sufferings and in glory And accordingly such he hath used to call forth to service and sufferings for him and in their faithfulness therein hath justifyed and approved them and afterwards glorifyed them and so he will yet do which may animate such lovers of him for his love to hold them fast by him in all their sufferings either from o◠〈◊〉 him as knowing they are ordained o◠〈◊〉 thereto for their conforming to him 〈◊〉 1.12 13. and 3.3.5.14 15 16. 〈◊〉 3.7 8.9.26 27 28 29. Rom. 9. 〈◊〉 8.28 29 30 31 32. c. 1 Thes 〈◊〉 1 Pet. 2.21 Isa 50.8.9 Jam. 5. 〈…〉 Heb. 11.39 40. and 12.1 2 〈◊〉 Thus for the positions SECT 3. Some brief hints of uses of the foregoing Treatise and first of the first branch thereof WHat we have hitherto say'd in this treatise may be diversly usefull And first that which we have noted â—bout the Gospel doctrine as to the faith hope obedience and terrours of it may serve Vse 1 1. First to inform us of and instruct us into 1. The great love mercy pity and good will of God to us and to all men both as men made by him and more abundantly as and notwithstanding fallen from him in Adam and so become in our selves miserable corrupt loathsom and the great grace of our Lord Jesus towards us in so abasing himself at the will and appointment of the Father for us the great price he hath set upon us and provision made for us for our Salvation and happiness In this was manifested the love of God to us that he sent his only begotten Son into the â—woâ— that we might live through him In 〈◊〉 do men waving this demonstration 〈◊〉 seek to know it some other way by â—ing into themselves and indeavour◠〈◊〉 to frame themselves to love him 〈◊〉 is love not that we loved him 〈◊〉 â—he loved us and sent his only begoâ— Son to be the propitiation for our sins 1 John 4.9 10. And ye know the grace of our Lord Jesus Christ that he being rich became poor that we through his poverty might be made rich 2 Cor. 8.9 So that therein also is discovered to us good ground given us in him of looking to and hoping in him and of loving of and living to him that hath done prepared and set before us so greaâ— things as the word of truth speaks of having not spared his own Son but delivered him up for us all how shall he not with him freely give us all things Rom. 8.32 He dyed for all that they that live should not henceforth live to themselves but to him that dyed for them and rose again 2 Cor. 5.15 God was in Christ reconciling the world to himself not imputing their trespasses to them we pray you in Christs stead therefore be ye reconciled unto God ver 19 20. See also Rom. 12.1 2. The wretchedness and misery of our condition by nature who needed such a remedy to be made and provided for us and so the odiousness of our sins both of that sin of Adam and of us all in him and the sinfulness thence contracted and much more yet of continuing in sin against him after and notwithstanding such mercy and kindness shewed us for our redemption and so also the deadness of us through sin both as to the sentence of the law pronouncing us dead and condemned men and the utter deadness of our selves in our powers to help and remedy our selves and one another yea such deadness as no creature power in our selves or in Heaven or Earth could raise us out of it which is clearly seen in the cross of Christ in that he dyed for us all to save and revive us The love of Christ constraineth us because we thus judge that if one dyed for all then were all dead That we were all sentenced to death appears in this that he that came to succour us was fain to dye for us And that we were so wholly lost and dead in our selves as to our helping our selves from under that sentence is seen in this that such a one as Christ was fain to undertake it and perform the Redemption of us
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
as that the Apostle supposes that some of them did or might do by nature that is without such verbal or written instruction as was afforded to the Jews for nature seems to be there plainly opposed not to grace but to outward instruction by Law or Doctrine the things contained in the Law of the Jews as to render them in Gods acceptance as Circumcised Rom. 2.25 26 27 28 29. And so as our Saviour signifie Matth. 8.12 admittable to sit down with Abraham Isaac and Jacob in Gods Kingdom when many of the Jews that had the Law and Circumcision and so were Children of the Kingdom in its outward then administration by breaking of the Law should be accounted as Uncircumcised and be cast out of the Kingdom Deut 30 11 12 13 14. Rom. 10.7 8 9. To which passages of the Apostle we might add that in Act. 17.26 27. signifying Gods nearness to all that they might feel after him and find him in some lower degree answering to that of the word being near to the Jews and to others to whom 〈◊〉 brought in the more plain declarations in the heart and in the mouth that they may believe and do it and that of the working of Gods Spirit in the old world where it s said the Spirit of God was striving judging or reproving in them Prov. 1.20 21 22. Gen. 6.3 compared with 1 Pet. 3.19 where the Spirit of Christ is said to have preached to their spirits while the long suffering of God waited for them and that in Prov. 1. where wisdom cries to them without and in the streets as well to those in the City and reproves them and withall stretches forth her hand puts forth her power to them so as to render them capable of choosing the fear of the Lord vers 24.28 or why else condemnable for not choosing it To say that they were so because in Adam they had that power is to blind mens selves or shew their blindness and want of understanding for how was Adam without or they now without capable in Adam of turning at reproofs when as that condition was not capable of reproof or needed not to turn but abide what it was Who sees not that this is the voice of Wisdom and the working of her power who is Christ and her addresses unto men as fallen simple scorners and so not speaking to them as in Adam standing and therefore also not to continue in but to choose the fear of the Lord brought to them by her that calls them to Repentance in the light and truth wherewith â—he prevents them What power had Adam standing to rise from his fall when fallen Even as much as a living man to rise from the dead when dead so that it 's clear that this speaks of Christs addresses to fallen men and condemning them for not choosing what he brought to them and made chooseable by them in his calls and stretchings out of his hand to them in his preventing them which may be also inferred from all the rebukes and condemnations every where in the Scriptures denounced against the Heathen not for what they did in Adam but in their own persons and in their respective generations as also from the Apostles assertion concerning all that they shall at the last day receive according to what is now done he saies not in Adams body but in the body namely by them personally every one in his own body while here living SECT 4. The same shewed with respect to the Jews and those that have the greater means of grace EVident things need less of demonstration to make them manifest and therefore on the operations and workings of God in the hearts and consciences of men that have more means such as the Law Doctrine and Gospel of God we shall not need much to insist to prove Gods vouchsafement of them that in the Proverbs above quoted reaches to such also and includes them principally and Isa 5. speaks of such more directly in which God is said to have done so much in his Vineyard the House of Israel and the men of Judah that he looked it should have brought forth Grapes and challenges them to judge between him and themselves and to say what could have been done to his Vineyard that he had not done in it and why then they had not brought forth fruits by vertue of what he had done to or in them not in Adam where there was no need of the Wine-press of afflictions nor of gathering out the stones but in themselves to be expected from them And so in Ezek. 24. the operations of the Word and Spirit of God preventing men are fitly resembled by those of the Fire boyling the Water and making the Scum to come aloft so as that the Servant might throw it off and in that sense God is said vers 13. to have purged them as the Fire may be said to have purged the Water when it hath wrought up the Scum and separated it from the Liquor but they like slothful Servants not then casting off the â—â—perfluity or overflowings of naughtness suffering the filthy Soum to boil in and unite with the Water again exposed themselves to rejection never to 〈◊〉 â—urged more till his wrath rested upon them The like is implied in Isai 48.16 17. that God teaches men and leads them to profit as all his teachings and leadings tend to profit and yet they are not taught and led by him hearken not to his Commandments and so meet not with the profit the peace and righteousness his teachings lead to And in Jer. 6.28 29 30. the operations of God prevented them and were like the operations of Fire melting and refining the Meâ—â—ls yet the dross being not separated or purged away Reprobate Silver saies he shall men call them c. The like is to be seen in Hos 11.3 where God saies He was to Ephraim as one that draws with the Cords of Love and Bands of a Man discoveries of love and drawing motives suited to the nature of man and extended through the Man Jesus Christ Mediator of God and Man yea and was as one that took off the Yoke from their Jaws and laid meat before them thus he prevented them with his gracious operations yea and healed them yet they refused to return knew not or took no notice of his healing them vers 2.5 they went back and brake his Bands in peices and threw his Cords from them as in Jer. 5.5 6. Isal 2.3 Such Gods preventing operations and so generally extended that we may conclude that saying of Esdras true in 2 Esdr 7.21 That God hath shewed to men certainly as they came into the world what they should do that they might have life and what they should observe that they might escape punishment but these being not perswaded contradicted him and proposed to themselves vain imaginations and compassing themselves about with a multitude of sins said of the Almighty that he is not and acknowledged