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
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.
he purposing more and more choise Dispensations and to some less and less choise To some a longer and to some a shorter time of waiting upon them for their turning to him with respect to the former of which it is That the Apostle as I understand speaks of some sometimes as Elect and chosen Persons above others namely as to God's making choise to dispense more special means and mercies to them Rom. 9.10 12 16. c. both for their own and others good and others not so neglected but passed by as to such an Election and that meerly according to the good pleasure of his Will without respect to Birth or Works yea or of good or evil found or foreseen in them as also that He hath mercy on whom he will have Mercy and whom he will he hardens as to his continuing his gracious Dispensations to them and Operations in them and with them after they have sinned against former Dispensations and deserved Wrath from him So we may say He did graciously purpose to prefer Isaac before Ishmael as to his Dispensations of choise Priviledges to him for his own and others good in chusing to have his Son take Flesh of him and betrusting his choise Oracles with him and his Seed And of his Seed he freely purposed to dispense more favour and priviledge to Jacob than to Esau without respect to Good or Evil in them but according to his free Election of Jacob to be He of whom Christ should come and so to be exalted to more Honour Exod. 19.5 Deut. 4.20 37. 7.6 7 8. 14.1 2. Rom. 3.1 9.3 4 5. Jer. 3.1 Luk. 1.13 14 15. He and his Seed with respect to Christ to come of them that they should be to him a peculiar People betrusted with his Oracles and Ordinances and so to be as a Kingdom of Priests to and amongst all the Nations about them Yea to be betrusted with the Blessing of Abraham that concerned all the Nations and Families of the Earth Thus God fore-knew and sanctifyed Jeremy in the Womb and ordained him to be a Prophet to the Nations and John the Baptist and its probable that Paul signifies the same of himself in saying That God seperated him from his Mothers Womb Gall. 1.15 God in Christ as Lord and Governour of his Creatures having that Power and Priviledge to appoint and Design them some to more honourable uses and imployments and others to less honourable or dishonourable Services as pleases him without any other reason but because so it seems good to his Wisdom Isa 45.9 10. Even as the Potter hath power over the clay as the Apostle says Rom. 9.21 of the same to make one a vessel of dishonour and another a vessel of honour though this he doth in and through Christ and in subordination to his Great Design by Christ of Glorifying himself to and amongst men and prosecuting their good and Salvation Even as a Lord or Master of a great houshold who purposes one to Office of Honour near himself and another to be in a lower Rank a Scullion or Stable-Groom and yet designs the publick welfare of them all and reserves to himself a liberty of advancing the lowest higher as he shall judge fit or of putting down the highest lower Rom. 9.15 2 Tim. 2.19 20 21. as he may find him demeaning himself unworthily in his greater honour for this is to be minded That though God's purposes of dispensing his Grace and favour to men as to his honouring some above others is altogether free and may be irrespective to good or evil in them yet neither is that Honour and Excellency to which he chuses them in his purpose and according to his choise of them to which he purposes to call them and dispense to them for themselves alone but for the Publick good and behoof of others from amongst whom he chuses them and that are not so chosen by him As Israel freely chosen from other Nations and so as no other Nation was chosen and in due time called to be honoured with the Blessings of God that pertained not to him alone but to all Nations also even those not so chosen both Christ who was to come of him and the Oracles concerning him being not sent nor speaking good concerning them onely but for and to all Men thence that Prayer God be Merciful to us Psal 67.1 2 3 4. and bless us and cause thy face to shine upon us that thy way may be known upon earth and thy saving health unto all Nations Let the people praise thee O God yea let all the people praise thee O let the Nations be glad and sing for joy c. Even as Josiah singled out from the rest to Execute Judgment on the Idolaters And Cyrus to restore Israel And John Baptist and Jeremy and Paul to Preach the Truth of God to others were not singled out for some private Personal good to themselves onely but for the Publick good and benefit of all others amongst whom and for whom they were so singled out Such purposes for Dispensation and so the Dispensations according to those purposes being not to prejudice but to promote the Publick good of Persons Isa 49.7 8. Luk. 2.30 31. not so chosen as they even as Christ was chosen out of and from all other men so as none but He was chosen yet not for the prejudice but for the good of all other Men so aâ— they might have good by him did they not willingly refuse and put it from them Nor was the good and honour purposed to them as to Israel Jeremy John the Baptist c. purposed to be so dispensed to them and estated on them as that they be Personally thereby necessitated to Eternal Life or to such use of them as that they might not possibly forfeit them by abusing them but God left himself at liberty to reject even those so purposed to honour they dishonouring him and waxing wanton against him and exalt to honour those purposed to dishonourable stations they therein submitting to him or otherwise as he pleased to assay to bring them to submission to him by shewing them more Mercy as Jeremy fore-known and Ordained to be a Prophet held that honour upon termes of Obedience and Faithfulness to God to which also God prevented him and afforded him sufficient Grace and Incouragement Jer. 1.5 17. 15.19 20. otherwise he might be confounded before the People and rejected of God as for some time it seems he was in way to have been And Paul understood the same concerning himself that though a chosen Vessel to carry the name of Christ amongst the Gentiles yet unless faithful to God and Christ therein woe to him God would reject him as he implys 1 Cor. 9.16.27 proving the righteousness of his Apprehension therein from God's dealing with the Fathers honoured by him and yet with many of them abusing God's goodness God not well pleased but they were destroyed
rewarder of them that seek him out or diligently seek him the Saviour of all men especially of them that believe in him And to this the Scriptures bear witness telling us that therein even in the works of God God and his truth are held forth to men to their very Hearts and Consciences even that which is to be known of God his Being Power Eternity Goodness so as leading to repentance and to glorifie him as God and be thankful to him feel after him yea and so as affording argument and motive to trust in him in our miseries and dangers as may be seen Rom. 1.18 19 20 21 28. 2.4 5. Job 5.7 8 9. So that even they that have but them and what God by his Spirit is manifesting in men through them if they be not led to repentance by them and if they do not glorifie him as God and become thankful to him are without excuse which glorifying him as God must needs be to have such honourable apprehensions of him and affections towards him as become him according to the measure of the manifestation afforded by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and their being without excuse must needs with reference to that signifie that they can plead no just excuse for their not so thinking of him and affecting him and so demeaning themselves towards him as becomes the Majesty and Goodness of God they cannot plead ignorance or want of sufficient power and grace afforded to have led them thereunto the things of God being not only outwardly set before them in his Works but also so shined into them as that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being considered or minded they may be evidently seen 'T is true they do not distinctly discover Christ as made man and suffering and dying for us but that glory goodness and mercy of God which by means of Christ is streamed forth more generally to men is in great measure manifested in them Joh. 1.1 2 3. Col. 1.16 17. Heb. 1.3 And the God they witness and lead to is Christ and God in him inasmuch as it is Christ and the Father in and by Christ who was the Creator Upholder and Orderer of them the heavens declare the glory of God his Greatness Power Majesty and Goodness c. and the Firmament sheweth his handy work who made them day to day teacheth knowledge and night to night uttereth Speech Psal 19.1 2. yea they declare that his name is near so as it may in some measure be seen known and understood of men Psal 75. 〈◊〉 All his Works praise commend and set him forth even him who is God o◠Saviour God in Jesus Christ in by and through whom he only ordere◠and disposeth of them Psal 145 1◠Now concerning this way of evidencing himself and truth let these thing◠further be minded 1. That this is an universal Medium of manifesting himself and truth to men both in respect of times and places in all ages and to all People and Nations he affordeth this discovery of himself as Psal 19.3 there is no Speech or Language where their voyce is not heard their lin◠is gone out into all the earth and their words unto the ends of the world so as that by these Preachers or Declarers of his Name to be called upon by men it is truly said they have all heard Rom. 10.18 and upon whom doth not his light arise Job 25.3 in this Medium Christ the Word with the Father even that word that was made flesh is the true light lighting every man coming into the world Joh. 1.9 2. That it is not good to argue from what men perceive in and by them to what they speak or hold forth to men no more than its from a blind or purblind mans sight to the things presented by way of object to him they speak forth as much of God as any do rightly discern by them yea and more But all that they speak or signifie it to do not perceive or see what they signifie Something may and oft is set before men that they do not see and often more than they see who see something 1 Cor. 1.21 they set forth God in the wisdom of God though man in his wisdom discerns or knows or approves it not the light shines in the darkness Jo◠1.5 though the darkness in which it shines comprehends it not we may not say there is not so much held forth to all Gods Works as some wiser Philosophers and Poets see because all did not see so much as they though probably some see more and better but rather argue there was so much held forth to all because some did see so much to be held forth the difference was in the sight not in the object nay we that have more light see by that light that they testifie by way of interpretation and intimation of the Ransom and Mediation of Christ and sure they do so and did so always and to all since the sall else the light could not discover that they do so The Object is the same in it self in the light and in the dark in more light and in less though it is not so seen in the dark or in a less light as in a greater yea and the light is one in it self to a quicker and duller sight though a duller sight see not so well by it as a quicker 3. That much less are we to confound with the testimony of God in his Works or that his Works give of him the collections and conceptions of men which they have gathered from his Works in their corrupt wisdom while lifting up themselves in their thoughts and boasting themselves to be wise they have become fools and their foolish hearts were darkned in them Rom. 1.21 22 23. as the Apostle speaks plainly distinguishing between what God manifested by his Works to and in men and what they becoming vain in their imaginations and much more when for that vanity they were given up of God to a reprobate mind concluded from them and traditionally laid down for truth concerning him as about the plurality of Gods the acceptableness of Image-worship to him things clearly discovered to be false even by the light of God shining in those Works as by that Paul reproved them Act. 17.24 25 26 27. The Philosophers conceived and taught many things from what they see in Gods Works which yet his Works did not signifie to them even as many now do collect and gather many things from the words of God perverted by them and set up forms of faith and worship which yet were never therein taught by him 4. That without question God that is no respecter of persons Act. 10.34 Rom. 2.11 accepts all in every Nation who by such means as he affords them sincerely grope after him and seek him and therethrough are brought to fear him and work righteousness upon the account of and through Christ the Saviour of the World and Mediator of God and
the departure of the Apostles nay they began to be sown before but by reason of their Vigilancy they took not such place in the Churches as afterward they did till they even overtopped the good Seed and its Fruit Ignorance 2 Thess 2.10 11 12. Errour Superstition and Prophaneness sprouting up apace through Mens not receiving the love of the Truth that they might be Saved till God as he threatned gave up the World again to the over-spreadings of Deceit permitting the False Prophet Mahomet to Introduce a false and wicked Religion to the drawing away Multitudes from the Belief of the Truth planted amongst them And the Roman Bishops with their Clergy to Usurp Dominion over the rest and living like Beasts or Monsters to fill the Churches that yet retained the Profession of Christ and the Scriptures amongst them with all manner of Errour Superstition and Prophaness which continued Universally over the face of the World where the most Famous Churches of Christ had been Planted though not without mixture of continual Testimonies of God and his Truth and Goodness both by Works and Word especially as to the most Essential parts of his Doctrine more or less and more or less purely held forth till 5. In these latter times God in his mercy again stirred up a Spirit of Reformation in some of his Servants who through their constancy in Preaching forth and suffering for the Testimony of God according to those measures of Understanding they had of it became successful Instruments in his hand of reviving the Light of the Truth that was almost damped so as that it shines forth again in and by the Scriptures of Truth and the faithful Preachers of them though alas now again too much clouded with the glosles and interpretations of Men that subject not their own wisdoms to God's words much more clearly than in some former Ages So that in this that hath been said in this large running over the times it appears That the Dispensations of God in giving forth unto Men the Knowledge of his Words have been both in several Ages and to several Men in the same Ages very diverse for even in all and every of those Ages when it was fulliest given forth also all had it not alike immediatly or fully opened to them some were dispensers of it to others who received it by them or from their Mouth All were not Apostles nor all Prophets nor all Teachers that were in the Church of God though as he that follows a light carried by others may see and go as well as those that carry it and other men may eat as heartily and be as thriving that buy their Bread by the Loaf as they that carry it out and sell it 〈◊〉 basket fulls so also those that were noâ— so honoured as to be the Dispensers of the Mysteries of God to others either Jews or Gentiles in an humble following 〈◊〉 and feeding upon that Truth of God dispensed by others might walk and live as well and attain to Eternal Life as certainly and happily as they that dispense it to them yea a Judas might prove a Son of Perdition though a Preacher of it and Jeremy and Paul too had they not returned to and walked with God themselves keeping down their Bodies and bringing them into subjection might have done so too while many of their weaker Hearers attained to Happiness by what they Preached It may be said of Prophets Apostles Evangelists Pastors Teachers in respect of their carrying out of the Word to others as was said of the Virgins Conceiving and bringing forth Christ Blessed the Womb that bare thee and the Paps that gave thee suck So Blessed they that were betrusted and came forth with such Mysteries to Men in the Name of the Lord yet so as the same Answer of our Saviour would also fit with respect to the hearing and obeying that Doctrine Yea rather Blessed is every one that hears the word of God and keeps it We might also shew that there is and ever was great diversity and difference in the several Gifts and Administrations of those Gifts of those betrusted with the Word and the Dispensation of it and service of God in it Some Apostles some Prophets some Evangelists some Pastors and Teachers some workers of Miracles c. and of the Apostles and Teachers some Administred more eloquently and some with weaker Language some more plainly and powerfully than others some in one Stile and others in another yet all one and the same Truth and by one and the same Spirit as in 1 Cor. 12. But it suffices but to hint that to avoid further tediousness SECT 9. That in the former Ages and so in all the Four Monarchies there was something of the knowledge of God by his People and Words vouchsafed also to the Gentiles ONely this we may further Note That though the discovery of the Truth and Mystery of God was vouchsafed most peculiarly and properly to the Jews before the Ascension of Christ yet not so hidden with them but that something of it and so means to know more of it was in all former Ages vouchsafed in some measure over and above the Manifestations of God in his Works to the Gentiles or divers of them also as might be shewed from what we find in the Scriptures and by other Writers In Abraham's time while Shem was yâ— living to omit some things fore-mentioned Sect. 4. His over-throw of 〈◊〉 Four Kings Types perhaps of the futâ— Monarchies after to succeed Shinar â—ing Babilon Ellasar some take for Syriâ— Elam is Persia and the Nations migâ— hint to the other Nations subject to the Roman Monarchy made him famous doubtless in those times And after that the advancement of Joseph in Egypt when all Nations or Countries thereabout pinch with a Famine came thither for Bread-corn might afford probably some opportunity for spreading some knowledge of God from him his Father and Brethren then brought into and living in Egyptâ— but especially and certainly to omit the Patriarchs Psal 105.13 14. Travellers into and sojourning in divers Lands and Countries the great Judgments of God upon Egypt and Pharaoh The Miraculous Deliverance of Israel thence and the mighty Works then done for and amongst them spread the Name of God amongst the Countries as is implyed Exod. 9.16 That I might shew in thee in my power and that my Name might be declared in all the earth And it appears by Rahabs confession afterward That they had heard of the mighty work 〈◊〉 God for Israel in those Countries of Canâ— an Josh 2.10 11. And then his drying up the red Sea and Jordan and driving ouâ— the Canaunites so miraculously The standing still of the Sun and Moon c. These yet further famed him and his People among the Nations 1 King 10. with Matth. 12.43 As afterwards the Wars and Successes of David and the Wisdom of Solomon that was famous to the Ends of the Earth to Aethiopia and those
those since wâ— ness to him as one already come and that hath given already suffiâ— satisfaction for us and therefore are without blood-shedding as signifying that there is nothing of that nature further needful to be done for us but only to partake of the benefits of what is already done and live to God therein They were none of them appointed to us upon the account of any goodness of ours found in us or done by us nor to signifie or set forth our own righteousness or goodness â—ay rather in pointing to or witnessing of Christ they all restifie of us and against us that we are sinners and condemned creatures 〈◊〉 our selves and so altogether without â—ength or worth that there is no help 〈◊〉 our selves for us all our righteousness â—d goodness too weak and worthless to â—eliver us yea our fall and misery so â—reat and our case so desperate that all â—he creatures in Heaven and Earth too were too weak and worthless to releive us so as that it was necessary that the Son of God should come and suffer for 〈◊〉 and become our Righteousness to â—ve us Yea this in both branches of it might be yet further confirmed That all the Ordinances have Christ 〈◊〉 their foundation Christ I say as to â—me or already come in the Flesh is â—ident in this that the promise of him was the first thing preached to men when â—victed of their sin as the ground and â—dation of their hope and by consequence the ground of all their worship the future before any Ordinance for thâ— Worship was mentioned to them as falâ— as also we usually find some renewed 〈◊〉 mise or performance of the Promise pâ— ceeding the injunction of any new Orâ— nance of Worship yea this first is coâ—firmed too by the second viz. 2. That the all witness to Christ and the grace of Gâ— in him which appears in the very naâ— of the Rites and Acts of Worship reqâ— red in them intimatoly preaching 〈◊〉 signifying an acknowledgement of mâ— fall and misery and the free grace of Gâ— in Christ toward him for his restaurâ— and recoverry again and leading to mâ— and abide in the faith and expectatiâ— thereof as may best be seen if we 〈◊〉 a brief view of them by induction SECT 3. Of the Ordinances appointed before Mosâ— and first of Sacrifices therein also 〈◊〉 Gods Cloathing man and prohibiting 〈◊〉 eating of Blood and of 〈◊〉 several timâ— before the Law in which the Gospel 〈◊〉 revealed to all men SAcrifice is the most Ancient and 〈◊〉 Religious Act or Institution in whiâ— men did approach to God and worâ— him that we read of I do not say it 〈◊〉 the first visible Act wherein God 〈◊〉 mind man of his sin and fall and obâ— â—edy provided for him for I conceive â—at Gods cloathing Adam and Eve with â—e skins of Beasts might not only mâ—nifest 〈◊〉 them and us in them his 〈◊〉 of us â—ough the promised Seed to provide for â—ese our now frail and mortal bodies not only for Food but Raiment also to shell 〈◊〉 us from the inconveniences of the heat 〈◊〉 cold to which our bodies become weak and frail and turned ouâ— of 〈◊〉 life are exposed and to cover the shamâ— of our Nakednesâ— that for hath brought upon us and that we might be instructâ— to acknowledg him the Preserver of us and the Provider and Giver of â—our Rayâ—ent also for which he would have us 〈◊〉 serving his providence depend upon him but also it might be to mind them and us in them both of their sin and fallâ— that their 〈◊〉 should now stand in â—eed of â—lâ—athing for the ends above â—entioned as also of their deseâ— of death and of the way 〈◊〉 by which man must 〈…〉 cloathed and presented â—vely in the sight of God For the death of those Beasts probably slain too by way of Sacrifice at Gods appointment for we find not the eating of flesh allowâ—d before the Flood might at once both mind them of their own desert of death and that it must be through the death of the promised Seed that they must have all their cloathing and comliness in Gods presence and be presented just and righteous with him and enjoy all their mercies and good things from him and 〈◊〉 a consideration in their cloathing woâ— at once both tend to keep them lowlyâ— their own eyes contrary to that pâ— in Apparel that Satan and sin hath nâ— filled the world with glorying in 〈◊〉 badges of our sin and shame and turnâ— that into wantonness that should keepâ— lowly in mindfulness of our fall and 〈◊〉 of Innocensie and also raise up thâ— hearts to thankfulness and to hope in 〈◊〉 through the promised Seed and the 〈◊〉 of Gods care of them through him Bâ— I say Sacrifice was the first Religiâ— Rite and way of Worship that we 〈◊〉 instituted for and practised by men 〈◊〉 we read not of any external act of Wâ— ship performed by men till we read 〈◊〉 the Sacrifice of Cain and Abel Gen. 4. 〈◊〉 not that they were the first Sacrifices thâ— were offered because the first mentionâ— doubtless they had been accustomed bâ— Adam and Eve and whoever else was 〈◊〉 to them and grown up with them in 〈◊〉 world as it appears many were before 〈◊〉 time before that fell out that is there 〈◊〉 lated to Sacrifice unto God but thâ— Sacrificings are mentioned by occasion aâ— because occasions of what followed thâ— upon And that they also were appoâ—ed of God to Sacrifice may appear in thâ— that Abel is said by saith to have offeâ— up a more acceptable Sacrifice than Câ—â— But had not Sacrifice been before appoiâ—ed of God and the grounds thereof 〈◊〉 â—omised Messiah and the grace of God 〈◊〉 mankind in and by him and Gods â—acious mind concerning men through him been before revealed what ground could Abel have had of faith to offer in nor would an Offering upon his own head or in imitation of Cam only have been accepted of God who requires us to do according to his appointing in matters of his Worship especially and not according to our own imaginations Both Abels faith then and Gods acceptance imply that Sacrifice was Gods Ordinance and that it was instituted to be an outward solemn profession and exercise of faith a believing acknowledgement of Gods goodness to man in and by the promised Seed and in expectation of blessing through him Yea and that God also appointed Sacrifices as well as approved them when rightly done may be gathered from his after appointing Noah to preserve of clean Beasts and â—owls by sevens Doubtless the distinction of Clean and Unclean had reference to Sacrificing first For we find not that God gave men liberty as we said before to eat of them till after the Flood though possibly it might be otherwise however that appears one end of his bidding Noah preserve them by sevens Gen. 9.2 3 4 with 1.29 that he might Sacrifice of them to
his Family alive to new people the World 2. By him even Noah was the right way of faith and worship again proâ—gated to all men by Word and Sacriâ— so as it might have been received and retained by them successively But thouâ— Noah himself and Shem his Son lived long time yet before Abrahams time less than four hundred years they had very generally turned aside from the fa◠〈◊〉 sincerity of worship again and made themselves Gods of their own devising 〈◊〉 offered their Sacrifices to them But God in great mercy that his Truth 〈◊〉 the Witnesses of it and way of Worship might not be quite lost out of the world took pitty on it and called and chose out Abraham and his Family and gave to them both the further revelation of the Faith with its Ordinance and added also as further promises so another outward Ordinance too for witnessing and â—aling the same viz. the Ordinance of Circumcision SECT 4. Of Circumcision given to Abraham and his Seed CIrcumcision which was a Religious cutting off the Foreskin of the Flesh or member of Generation was the next outward Ordinance then appointed of God to men And it began to be an Ordinance of God in Abrahams time and so was not of so early a beginning nor of that Universal extent as the Law for Sacrificing nor so universally received and practised by men but given to and praâ—â—ised by Abrahams family and those that were willing to joyn themselves with them And it was given to him not only to be given to him not only to be practised on himself and his Family but to be delivered by him them as an Ordinance to be observed them in their generations Gal. 3.8 After God 〈◊〉 made his promise of blessing all Nation in him and his Seed In his Seed as 〈◊〉 person in whom the blessing should 〈◊〉 and in him as he with whom the righâ— way of faith and worship was deposited and after he had promised tomultiply his Seed Heb. 11.13 14 15 16. both Spiritual and Carnal and had promised him not only an Earthly but a Heavenly Country that it might be evident that Christ and the grace brought in by him was the foundation of this Ordinance also Though this Ordinance had some further and other significations than that of Sacrifice for though the Death and Bloodshed of Christ might be implied in it in that by Bloodshed men were admitted into the Church of God in Abrahams Family yet it was given also further Rom. 4.11 as the Apostle says as a siâ—n and seal of the righteousness of the faith that Abraham had being yet uncircumcised And so it was 1. A sign in their flesh both of Gods Covenant made with Abraham and his Seed concerning the blessing all Nations in him and of his owning and taking Abrahams Family for his Church and People and so to be as a Sign or Mark of the People with whom the right Faith and Worship was deposited as also a Sign of the way of right believing and coming to be of Abrahams spiritual Seed under the promise of righteousness and â—ing viz. that the way thereto 〈◊〉 by attending to and receiving his faith or doctrine concerning the promised Seed singly cleaving to him and letting go all confidence in their natural birth and what they thereby were as corrupt and lothsom and so all fleshly priviledges to be cut off and cast away so as to confidence for blessing or life to be placed therein nor in any fleshly thing a Parts Wisdom Goodness Righteousness of their own c. which should all be let go for Christ the promised Seed that they might by believing the testimony of God concerning him be made in him and so of the Seed of Abraham after the Spirit and inherit the blessing as also that the way for Abraham and his Seed to beget Children to God to be heirs with him is not to consult with the Wisdom or use the weapons of the Flesh nor by natural and carnal generation but by the word of God the simplicity of the faith of Christ to be held forth by him Nor was it only his natural Seed that might come into Christ and have this blessing but any man and therefore he was to instruct and disciple as it were all that were under his power and dispose to circumcise all born in his house or bought with his mony nor were any to be accounted of that society of external Worshippers but those that had of received that sign or badge of the Covenant as none are of the Spiâ— Seed but those that suffer the Spirituâ— Circumcision in Christ to pass upon theâ— and so rejecting all fleshly glorying and confidence do worship God in the Spirit and Truth according to his Faith or Doctrine It was also 2. A Seal or Confirmation of the Righteousness of the faith which he had while uncircumcised by which faith may be meanâ— either 1. That Object of Faith that Truth or Doctrine he believed and preached which was both Rom. 4.11 12 13 14 15 16 17. That in him and in hâ—â— Seed all the Nations should be blessed Gal. 3.8 and that God would give hiâ— a numerous Seed especially as to his Spiritual Seed that should be heirs of the world the world to come in its renewed state with him and then the Righteousness of the Faith so taken signifieth either The righteousness of it that it is the right and true faith that men ought to imbrace and believe as pertaining to Christ and the blessing in him for all Nations and the blessedness of his Sprititual Seed and their enjoyment of the world to come or else also 2. The righteousness prepared for all Nations contained in the word Blessing that is the forgiveness of sins and the justification preached in that Faith and Doctrine even as David describeth the blessedness of the man to whom the Lord â—tes righteousness without works say 〈◊〉 Blessed is the man whose iniquities are â—ven and whose sins are covered Rom. 6 7. or else 〈◊〉 By Faith is meant that believing of that Doctrine and so in God that was â—nd in Abraham before he received that Ordinance of Circumsicion for it was â—fied of him before that he believed â—ording to what was said to him and that was accounted to him for righteousness and so the righteousness of his faith also taken may either signifie the rightness and truth of his so believing or also his righteous account he had with God therethrough Gods justification and acceptation of him but I think the former 〈◊〉 of Faith and its Righteousness is â—ant rather by the Apostle So that by this Ordinance was Sealed both that that was the Faith and Truth to be believed by whosoever would come in to them yea by â—ll men as it might be to them declared and that therein is held forth the true Righteousness and way to Righteousness 〈◊〉 all Nations viz. that in so believing God as Abraham did
his Voice and open to him He will come in to him and sup with him Rev. 3.20 Concerning which preventing Operations we may find That they are afforded in and with the means to all men according to the means afforded them Jews and Gentiles one and other capable of them Christ being the true Light inlightning by way of prevention of them every man coming into the World though by way of consequential or more special lightning not all but them that believe in the Light and follow him Joh. 1.9 with 8.12 12.46.47 He was in the world by spiritual influences dispensations and operations and the World was made by him both at first and in its present Being supported ordered and enriched as the same Word is rendred to advance 1 Sam. 12.6 And the world knew minded received owned him not He came to his own both to all men made and ransomed by him and therefore also his as Exod. 19.5 And more peculiarly to the Jews more choicely his and this also by Spiritual Influences and Operations in the mercies and means afforded them even before his being made flesh spoken to afterward ver 14. Though if any contend that that includes his coming to the World and to the Jews in the Flesh and in his Gospel more plainly Preached I will not strive with him yet I think it speaks more directly to what was before and his own received him not But to those that received him in those preventing Operations to them he gave the dignity of being the Sons of God even to those that believed in his Name who were borne or begotten to God not of Bloods nor of the will of the Flesh nor of the will of Man but of God even of the knowledge of and by the power of God as working upon them in and through that knowledge yea manifesting that knowledge and making it powerful to beget them to him But that God vouchsafes those Operations for bringing in men to himself through or upon the account of Christ unto all men I shall make it evident first by considering it with respect to the Gentiles that had lesser means and then to the Jews and such as had the fuller means amongst the Gentiles SECT 3. That God afforded those merciful preventing Operations to the Gentiles with the lesser means afforded them FIrst for the Gentiles that had the first and lowest Dispensations before spoken of We find that the Truth was manifested in them and wrought in their hearts in some hints of it towards their confessing and glorifying God but was smothered or held down by them Rom. 1.18 19 20 21. Which last Phrase as it signifies their Wickedness so it also implys the Truths Operativeness otherwise no need or place for their holding it down in unrighteousness to prevent its force and that God was not onely externally propounding it to them but also internally working in them to cause them to discern it is clear in that it 's said He manifested it in them so as what he shewed being minded or heeded they might understand the invisible things of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his eternal Power and God-head Yea they are said to have known God in some measure the knowledge of God was as it were put into them in and through Gods preventing Operations in them manifesting it in them so as that they are rendred faulty yea inexcusable in that they did not glorify him as God not were thankful not inexcusable because Adam and they in Adam might have glorified him having the knowledge of him there but upon the account of what God had shewed them and they personally knew and imprisoned in unrighteousness they shall be silenced and have nothing to say for their own excuse why they did not glorifie God as God and were not thankful they shall not be able to plead that they had no sufficient means or operation of God in the means to have inabled them so to have glorified him and been thankful as was expected of them yea when he saies their foolish hearts were darkned it implies that they were first in some measure inlightned and that it was their own folly not regarding the light or understanding but letting it go â—â—at exposed them to darkness as the foolishness of a man perverts his way and then his heart frets against the Lord not a meer inability to understand but a heart refusing or letting go that Light and Grace that brings understanding Prov. 19.2 as the feed sown in them that understood not was said to be sown in their hearts and was thence taken by Satan through their not regarding to understand 't is such a foolishness Matth. 13.19 or foolish careless heart that perverts men and brings darkness on them 〈◊〉 is yet further cleared in vers 28. where it 's said they liked not to have God in their knowledge and therefore God delivered them up to a reprobate or injudicious mind to do things not convenient where it 's plain that God so prevented them with some measure of his truth and such manifestations of himself Job 20.14 22.17 as gave them opportunity and capacity of receiving having or retaining it in their knowledge or acknowledgement and that their folly was a wilful folly not liking or approving it a saying to God depart from us we will not have or desire not the knowledge of the Almighty or of thy ways that rendred them worthy reprobation or delivering up to an injudicious mind In which sayings also is implyed that God did come and offer and prevent them with the knowledge of himself so as that till they did reject and thrust him from them and that likely for some space of time God being patient and slow to anger and to reprobate men there was something of judgement vouchsafed or set up as it were in them or something tending to make them judicious And that was more sure than what was yet with them after they were so delivered or given up when yet so much was in them as to know that they who do such things as they did were worthy of death vers 32. yea and in Chap. 2.4 5. It is said knowest thou not O man art thou a man and canst be ignorant that the goodness of God leadeth thee to Repentance Is it not there implied that the goodness of God hath such preventing operations in it as not only to deserve of men that they should repent but also to lead them to Repentance even those who yet through their hardness and impenitency treasure up wrath to themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it acts men to it and in vers 14. it 's said to have such operation in them as to accuse or excuse them in themselves and that the effect of the Law or Doctrine otherwise published to the Jews was in some measure written in their hearts though not the Law it self so as their hearts were framed to conformity to it yet the opperations of it yea so
with his grace as not onely his approving the heart and conscience but also blessing the Soul pouring out his Spirit into it and thereby making known his words giving it more light and truth and leading it into more good inabling it to go on yet further and follow after God still in his good ways and giving in comfortable encouragements thereunto in which the Soul still closing with and following after the Spirit receives more of its presence concomitancy strength and helpfulness and is followed still with more grace peace blessing goodness c. the holy Spirit entring into it and taking up his abode therein in his light life vertues operations grace as an indwelling Principle as a spring of living water bubling or springing up to everlasting Life Joh. 4.14 filling it with Lustings after God and against the Flesh and its evil and carnal operations For all the operations and workings in the believer Gal. 5.17 19. Rom. 7.20 21 22 23 24. are not the operations of God and his Spirit there is also in him while here the flesh and corrupt Nature and bent lusting and working in him against the Spirit being so far from being of it that it is altogether contrary thereunto But all the fruits of the Spirit as love joy peace patience c are the Spirits and so God's workings in the Soul yea they are the consequents of the Souls entertainment of and obedience to Gods gracious preventing operations and of its walking in his accompanying Influences Now these consequent operations are every where mentioned where God promises more Grace to men upon their listening to and obeying of him Prov. 1.23 35. Chap. 2.1 2 4 5 6. as Turn at my reproofs Behold I will pour out my spirit to you I will make known my words And again Whosh hearkneth to me shall dwell safely and shall be quiet from the fear of evil And My son if thou receive my sayings so that thy heart keep my commandments so that thou incline thine ear to wisdome and apply thine heart to understanding c. then thou shalt understand the fear of the Lord and find the knowledge of God then thou shalt understand righteousness judgment equity and every good path Of the same nature are those sayings in John 14 15 16 17 21 23. And Psal 25.8 9 12 14. Good and upright is the Lord therefore by way of preventing operation he will teach sinners the way and then upon their being meekned by those first Teachings to which they tend it follows as a consequent work or operation The meek will he guide in judgment the meek will he teach that is further teach in his way All the ways of the Lord are mercy and truth to them that keep his Covenant and his Testimonies What man is he that feareth the Lord him shall he teach in the way that he shall chuse his soul shall dwell at ease The secret of the Lord is with them that fear him and he shall shew them his Covenant c. But why should I multiply Expressions here about seeing all the Promises of more Grace and Blessings almost are significations of the said operations onely this I may add That Gods operations of this nature are though not universal as to all men because all close not with his grace in his preventing operations yet universal and uniform in a sort to All that believe and obey the grace of God in every Nation and People and under every Dispensation of the means of Grace and Knowledge of God afforded to men for in every Nation he that feareth God and worketh righteousness is accepted of him there being no respect of persons with him though as to the measure of what he worketh consequently to mens faith and obedience there is and may be great difference yea and as to the things the gifts or graces thereby effected but in the main substance there is an unity and uniformity in his said workings All that follow on to know the Lord shall know him All that with meekness receive his Teachings shall be further taught and guided in judgment All that turn at his Reproof he will pouâ— out his Spirit to and make known his words to more or less his Promises to that purpose being general or universal to all such and He true and righteous in the performance of his Promises A great encouragement to All to close with and obey his Truth and Grace Thus to that distinction of his gracious operations into preventing accompanying and following operations SECT 7. The said gracious operations otherwise distinguished BUt the said gracious Operations may be also otherwise distinguished and are in the Scriptures distinctly mentioned under other Names as convincing converting regenerating or renewing healing comforting strengthning conforming and the like Of which briefly 1. God in and by his words and works and by his Spirit is convincing the hearts and consciences of men of his Being Goodness Truths of their own sinfulness and misery the vanity and worthlesness of their own works and righteousness the emptiness and fadingness of all Creature-injoyments the uncertainty of their lives the vanity and brutishness of their own thoughts and imaginations the evil and sinfulness of their ways c. according to the means afforded them and manifestations of his Truth in and by those means to and in them This kind of operation is often spoken of in the Scriptures as Prov. 1.23 Turnye at my reproofs my arguings or convinements of you Implying That Wisdom is arguing reproving and convincing men Again ver 25.30 John 16.7 8 9 10 11. Ye set at nought all my counsels and would none of my reproofs So our Saviour tells his Disciples That the Spirit which he would send them should reprove argue or convince the World of Sin of Righteousness and of Judgment Of Sin because they believe not on him c. And this is that which is called the Spirit striving with or judging in men Gen. 6.3 Gods standing in the Congregation of the Mighty Rev. 3.20 and judging among the Gods How long will ye judge unjustly and accept the persons of the wicked Psal 82.1 2. Christs standing at the door and knocking And in this operation is 1. A manifesting and evidencing his Truth more or less to men shining it into their Consciences and shewing it them As Rom. 1.19 2 Cor. 4.2 Yea and 2. An opening the Eye of the Mind or Conscience to see and discern it so as â—hey in some measure know or perceive 〈◊〉 both which are implyed in that we â—ake to above Of his preventing operaâ—ons Rom. 1.19 20 21. Act. 26.18 John 1.9 Joh. 5.25 and 6.63 Opening the eyes of the blind inlightning men â—at come into the World which may be also represented under another Metaphor of speaking to the Dead and causing them to hear or perceive what is spoken his words being Spirit and Life 3. As also a discovery of other Objects in and by that light as
soul that seeks mercy of him and submits to him Thus â—ot only Pharaoh and Sihon mighty Kings notwithstanding their greatness were hardned and destroyed by him but also the Jews the seed of Abraham Isaac and Israel despising his Law and rebelling against his counsels and commands and refusing to walk in his ways c. were not only punisht with many sore and heavy Judgements but also notwithstanding all their priviledges Gods choise of them love to them and honour conferred upon them yea and notwithstanding all their Temple-building Sacrifices and Services done to him and works of righteousness of their own wrought by them were at length for their refusals of Christ and his Doctrine and despite done to him and his Servants broken off except a remnant by grace or meer mercy reserved and unpeopled by him being hardned blindned and given up to their own imaginations and delusions to stumble and fall in them And on the other side not only Rahah Ruth and some other poor Sinners amongst the Gentiles obtained mercy but even the Gentiles more generally after and notwithstanding their long going astray and walking in their own ways Ephes 2.11 12 13 14 17 18 19 20. and their many and great abominations Idolatries Adulteries and all manner of open and heinous wickednesses had the Gospel and Kingdom of God sent unto them and therein pardon of their sins and peace from God was tendred and preached to them through and in the name of Christ and whosoever accepted the tenders and terms thereof were admitted into the kingdom and Church of God and Christ and received into nighness to them Matth. 11.25 26. So also the mysteries of the Kingdom of God were hid from the richer learned and prudent persons of the Jews that were there through lifted up against God their riches prudence yea or self-righteousness notwithstanding and revealed to the poor and simple Disciples though despicable in the eyes of the other and but as Babes and Sucklings in respect of their parts and capacities and this because it so pleased God It seemed good and meet to him to deal so with them Yea the Angels that sinned though high and glorious Spirits yet God did not because of their height power or greatness spare them but plunged them down into destruction when as poor fallen contemptible man of a far meaner constitution and condition being made of the dust was pitied by him and found mercy with him And therefore in the belief and apprehension of this Soveraignty of God over his Creatures and liberty to dispose of them in shewing them mercy or withdrawing it from them and hardning and blinding them as he pleases as also of his infinite purity and perfect hatred of sin where ever he finds it the Apostle Paul beat down his body 1 Cor. 9.27 with Act. 9.15 1 Cor. 10.1 2 3 4 5 6 c. â—d brought it into subjection least having preached to others he should himself yet notwithstanding a chosen Vessel and an Apostle be a cast away as Judas â—ough a chosen Apostle was before him and as he tells and would not have us ignorant of it many of the Fathers that were highly honoured and priviledged God was that notwithstanding so far displeased with for their sins against him that he destroyed them As the Apostle Jude also minds us that the Lord having â—ed his people out of Egypt yet afterward destroyed those that believed not that is did not abide believing as Psal 106.12 13. though they were his people and sometime believed yet that exempt 〈◊〉 them not from destruction yea Moses himself though a Prophet and greater than the rest of the Prophets yet not believing to sanctifie the Lord before the people at one time was cut off from entring into the good Land of Promiseâ— his being such a Prophet yea and in all other things faithful would not priviledge him from such a judgement upon him having but that one time so failed before him And Jeremy Jer. 1.5 with 15.19 20 21. though a Prophet and sanctified in the womb thereunto yet turning out some way it seems stood 〈◊〉 upon his returning again otherwise 〈◊〉 had been rejected his first ordination 〈◊〉 notwithstanding Psal 51.1 2. Thence David also â—ing sinned in the matter of Vriah could not nor durst plead any engagements upon God to continue his favour to hiâ— or restore him to it as if God was by any thing fore-done to him or by him ingâ—ged to save him but only pleads and 〈◊〉 for mercy according to the multitude of his mercies as intimately acknowledging therein that he had so broken Covenanâ— that nothing of his former priviledges of services could plead an exemption from Gods judgement but that God might justly cast him out of his sight and depsive him of his presence and spirit He lay at Gods mercy and good pleasure therein whether to cast him away or reâ— him and could challenge nothing of favour as due debt upon any account to him And this Prerogative God hath and exerciseth over his Creature that so no flesh might presume to sin against him and abuse his grace or turn it into wantonness thinking to plead an exemption from those forest judgements as the Jews were very often apt through mistake to do because they are his people and he had chose and called and saved them of because they have formerly believed obeyed and served him built him Temples offered Sacrifices preached or prayed in his Name c. But that all might learn to tremble before him and standâ— awe of him and work out their own salvation with fear and trembling with all lowliness of mind depending on hiâ— mercy and grace for their salvation not â—ing high minded or pust up with pride or there priviledges or services or any excellencies found in them or received 〈◊〉 God by them And that the poor â—nd humble sinners yea the vilest and most wretched might be perswaded and â—couraged to flee to him for mercy and â—eg it of him who notwithstanding their unworthiness can extend it to them and â—oth and will to all that in due time â—ble themselves under him and seek mercy and grace of him in Christ Jesus To these purposes he both admonished Israel when first taken into favour and â—ghly honoured of him to be his choise people after being redeemed miraculously â—om Egypt they had heard his voice from Heaven out of the midst of the 〈◊〉 as no people under Heaven had 〈◊〉 though he had so loved and chosen them and would keep mercy and covenant with them if they loved and obeyed him yet if they after all this should forget him and serve other Gods they should perish even as the other Nations driven out from before them Rom. 2.8 9 10 11. He would â—ut no difference between them therein except it might be in destroying them with a more grievous destruction as they had been more honoured of him whence â—sâ— those serious cautions