2 Cor. 4.5 6 7. Isa 42 1-10 Act. 5.31 was from hearing and beholding Christ the Son and so as the Lord gave to every man by his Spirit writ his Epistle in their heart If any desire farther honour to himself Iohn disowns it Christ forbids it the Apostles disclaim it so no wrong done in the quotation yet for giving this Honour to Christ as that glorious Object by vertue of his Oblation and by vertue of his Intercession also thereby such a full flowing Fountain of Life and Prince giving Repentance and Remission of sins that through him discovered and by him the Beholders of him are brought to believe I am not onely blamed but charged to learn this of the old Serpent 2. I answer I have learned to give this Honour to Christ from God the Father that saith Isa 42.1 2 7. 49.7 9. 55.4 5. Isa 61.1 2 3 4. Joh. 5.19 20 25 27. Eph. 2.8 Col. 2.12 Act. 5.31 Isa 55.4 5 6. 1 Cor. 3.4 5 6. He hath put his Spirit on Christ for that end That he should call and open the eyes of the blinde and cause such as foreknew him not to come in to him I have learned from Jesus Christ That he was anointed and filled with Spirit to that end and That the Father and he are one and That the Father doth nothing but the Son doth the same And this honour the Father hath given to the Son That all men should honour the Son as they honour the Father and Faith being the Gife of God and the Operation of God it is verily The Gift of Christ and the Operation of Christ yea He is Author and finisher Alpha and Omega in this work also yea I have learned it from the Holy Spirit both in the Testimony born by the Prophets and Apostles and for a plain express Answer 3. I am learned by the Spirit in the Gospel not only Tobelieve in Christ and on Christ as Mr. Owen saith but also as the Medium of both In the Name and on the Name of Christ yea and also in express words That all that rightly believe it is by Christ 1 Pet. 1.20 Who verily was fore-ordained before the foundation of the world but was manifested in these last times for you Vers 21. Who by him do believe in God that raised him from the dead and gave him glory that your faith and hope might be in God So that to give this Honour to Christ and his Oblation and Intercession That it is by him that men believe in God 1 Cor. 12.2 and so to confess him Lord is by the Holy Ghost though many dare say It 's from the Serpent because it exalts not them in the place of Christ as Rabbies But enough of this nor will I take notice here to answer any more such stuff in that Book of Mr. Owen's it having been fairly answered by a learned and godly Brother But in his pretended Answer to Mr. Iohn Goodwin the Book I minded that occasioned this Discourse he saith Pag. 217. Sect. 3. That Christ interceded for his Elect for whom he died that they may believe which he saith is denied by those he opposeth which both Saying and Aspersion he might have forborn for those he opposeth do hold as firmly as himself and more cleerly according to the Scriptures That Christ intercedeth in a peculiar and special manner for his Elect and chosen Ones that approach to God by him yea even for Believing and Faith in that sense that Believing is taken for abiding Believing and more firmly Believing and for Faith as Faith is taken for Confirmation and Perseverance in the Faith 1 Joh. 5.13 as is shewn in this fore-written Yea more than Mr. Owen can yet be brought to confess even That Christ in act or undertaking died for them before they were elect and That there was not any in him to lay aside the Heavenly Glory and die and rise and offer the Oblation in him and so to be the Mediator in and with him for then there would not have been that room for Imputation or Application to them nor could deserved Grace have been so freely bestowed But he did all this alone and in that respect is the Root and Fountain of Election also so that the Elect are beholding to the Oblation and Intercession of Christ for Election as well as for Faith yea and they believe That Christ interceded for these men also that they might believe but that was before they were personally Elect and so then not for them as they were Elect which then was not nor were they such but as they were Men of the World and Transgressors that means might be extended to them and they so brought to believe 2 Thes 2.13 and in this believing of the Truth chosen through the Sanctification of the Spirit which is God's Way And so Election in some sense a Fruit of Faith but Faith in the beginning of it and first coming into it is not in a proper sense a Fruit of Election yea furely we believe That all the Elect are a holy and peculiar people 2 Pet. 2.5 9. called out of Darkness into his marvelous Light and all of them that yet live on this Earth to shew forth his Praises now as those for whom he especially intercedeth That they may be kept Psa 102.17 23. that when all the Just shall be raised we may all more fully shew forth his Praises together but we dare not entertain vain fancies and dreams to vent them among the Rebellious as if some of them might even now while Rebellious be God's Elect for ought any man knoweth because the plain Sayings of Scripture are against this as hath been plentifully shewn and for that which we believe also and so for the Mediation of Christ in general for all men and more especially for Believers already shewed The third Branch of the Testimony of Christ CHAP. 16 Of the coming again of Christ and the manner thereof FOr the coming again of our Lord and Saviour Jesus Christ it being one part of the Testimony of Christ it is needful also to be known and believed it being also of the very Object of Faith set forth in the Gospel to be believed so as without believing it no Man's Faith is compleat and entire in respect of the Object of Faith or Doctrine of the Gospel to be believed yet before I proceed in treating of it it is good to consider what manner of coming it is that is here spoken of because divers comings are spoken of in the Scripture though never but of two personal and bodily comings The first called His coming in the Flesh in Abasements to suffer and overcome in sufferings and so to offer the acceptable Sacrifice and so to make the Atonement obtain Redemption receive Spirit in the Man and sit on the right hand of God as the Mediator and great High-Priest and Prophet and King to send forth Spirit to Men
works be manifold yet he is but one God he is one and so the Holy Spirit that proceedeth from the Father and the Son and discovereth Christ and God in Christ and beareth forth the Testimony though his Gifts and Operations be manifold yet the Spirit is one in the same yea the Father and Son and Holy Spirit are one and the same God one in Essence Will Design Testimony and Power and God in Christ propitious to Men and having prepared Eternal Life in Christ for Men this is the Object of Faith to be preached and believed and if this were not there could be no such thing as the Gospel calls Faith to be preached obeyed or enjoyed And this is one 2. The Grace of Faith or that believing in the Gospel that is called Faith it is that believing which is begot in the heart by the Discovery and Testimony Heb. 11.13 Joh. 6.40 Act. 6.7 Rom 3.25 10.8 9 10. the Spirit in the means he useth hath given of Christ in which a Man discerneth the Truth and Goodness testified is perswaded of it in his heart And this is one one way and manner of believing that Object of Faith and from thence it is called Faith and so truely still one Faith the Object discovered having drawn to it self a believing 3. So when through the Operation of Grace believed the Heart imbraceth the Object believed Heb. 11.13 Rom. 10.10 and so by Faith is united to it in trust and well-pleasedness c. it is still but one and the same Faith the same Object uniting to it self whence indeed it hath the name of Faith so as still Faith is one and but one II. That as Faith is used for the prevalency of the Object of Faith drawing the Hearer and Beholder to believe and so for the Grace of Faith or Believing though the Faith be one yet there are divers Degrees in and of it and divers Acts and Operarations of it 1. One Degree of Believing which in respect of the Testimony by which it is begot and which it believeth Joh. 2.23 12.42 and which if abiden in it will unite to may be called faith is yet short of a real new-birth it is such a belief of the Gospel-Testimony as according to light seen one believeth Jesus to be the Christ so far as to count his saying true and yet not so overcome by that believed to see and acknowledge his own vileness and the vanity of all his own best righteousness and his sin in not sooner believing by evidences foregiven and so see not yet the fulness and liberty in Christ for them and so are not by the knowledge of the Truth made single to Christ they are sprinkled with water and moved with Spirit but not yet born of VVater and Spirit they believe Righteousness but not yet with the heart unto Righteousness they are by the hearing of Faith so far born of God as to believe Jesus to be the Christ and confess him to be the Lord but not so far born of God as to be emptied of themselves and united to Christ and so are not yet inwardly renewed and regenerated and so though in the outward Court not yet really translated out of the Power of Darkness into the Kingdom of God's dear Son and yet even these Believers if they abide in this Faith of the Testimony of the Gospel and give heed to the plain sayings thereof Rom. 10.9 Joh. 8.30 31. and abide therein they shall be saved shall know the Truth and the Truth will make them free To say these did but pretend or seem and profess to believe and so are said to believe in respect of their seeming and prosession to believe in the judgement of Charity is too much presumption and sawciness and derogation from the Holy Ghost for the Evangelists writ this after Christ was ascended and they indued with the Holy Ghost and so writ by his inspiration so that those sayings such did believe were not the sayings of Men imperfect in knowledge and judging according to the judgement of Charity by conjecture but the sayings of the Holy Ghost that knoweth all things the Spirit of Truth that cannot erre or be deceived And he saith they believed on his Name they believed on him and who will be so proud of his VVisdom and Knowledge as to direct the Spirit of the Lord and undertake to counsel him and teach him to speak more rightly and safely and say they seemed to believe they professed to believe in the judgement of Charity they ought to be counted Believers though in the issue it appears they did not believe That which some bring to help this conceit helps it not Joh. 2.24 25. namely that Christ did not commit himself to them because he knew all Men c. for it is not said Jesus knew they believed not Gen. 6.5 8.21 or that he knew there was no truth in their believing but he knew what was in Man an evil and unfaithful disposition c. and he knew that his Words or Miracles that brought these to believe on him were not so submitted to as that their evil disposition was yet mortified and they made faithful to him and so they might have served him as he did Joh. 5.14 15. but believe the Spirit saith they did And so in the other place the Holy Ghost affirmeth That as Christ spake many believed on him Joh. 8.30 31. and that our Saviour then spake to those Jews that believed on him And again the Holy Ghost faith Among the chief Rulers many believed on him Joh. 12.42 but because of the Pharisees they did not confess him So that these were Believers and therefore so called and not called Believers because they seemed or professed to believe which the Holy Ghost saith they did not nay the praise of Men had that prevalency with them that it kept them from profession of believing though it had not so great prevalency with these as with those Joh. 5.44 whom it kept from believing or yet put them in an incapacity of it so that these pointed to did believe is evident that it was not a feigned but true believing is evident for else in continuance in it they could not be saved that they were yet short of the knowledge of the Truth c. is express that if they continued in his words received by this Faith they were even then his Disciples and they should know the Truth and the Truth should make them free is express so that here is one Degree of Faith yet short of a real New-Birth which yet abiden in is certain to be effected and was after in many of these as appears in comparing John 3.1 2 3 4 5 6 18. and John 7.50 51. with John 19.38 39 40. 2. The other Degree of believing in which by the prevalency of the Light seen Col. 1 12 13. 1 Pet. 2.3 5 9. Phil. 3.7 8 9. and Grace believed the Heart
is convinced and brought off all things to accept of and confide in Jesus and so brought out of the power of Darkness into the Kingdom of his dear Son and so by his Love believed framed to love him and that this is true Faith indeed none that I know but the deniers of Jesus to be the Christ gainsay yet is this but the farther Efficacies of the same Object of Faith beheld and so one and the same Faith still though in this degree united and made one with the Object so as it was not in the former Degree yet even in this Degree also there are divers Degrees and so some weak Joh. 2.13 14. 2 Thes 1.1 3. Rom. 3.21 22 25 26 27. Act. 6.7 2 Pet. 1.1 some stronger some stablish'd some Babes some young or strong Men some Fathers yea and in every of these Degrees some may be more grown then others and be before others yet all still in one and the same Faith and still also in this one Faith 3. There be divers Acts and Operations of this Faith 1 Thes 2.13 Act. 10.43 Gal. 2.3 5. 2 Tim. 1.7 Joh. 7.38 39. Gal. 5.22 23. Gal. 5.6 Rom. 10.10 Psal â—6 1 10. as to say a receiving Act in which is received the Word or Testimony and therein Remission of sins Justification Sanctification Liberty of access to God the Spirit of Faith Love Power and a sound Minde a springing act raising up prizings of Christ Love of God and Brethren bowels of Mercy c. a streaming Act Faith working through Love and so bringing forth the services of Love in Confession Prayers Praises Works of Mercy and Righteousness yet the Faith it self is still one and the same and so called the same the same Spirit of Faith yea when it produced Miracles 2 Cor. 4.13 Act. 4.10 11 12. the Faith was still the same though the Act extraordinary The belief of the History Rom. 10.8 9. is the belief of the Testimony of Christ which whoso believeth with his heart shall be saved and when through the Grace believed one is brought upon Christ he is justified from all sins past and in that believing receiveth continual justification Rom. 3.25 26 27. Gal. 5.7 Mat. 24.13 and if any depart from the Faith that proves temporary but he that endureth to the end shall be eternally saved the Faith it self being one still and but one Faith III. As Faith is used to express the Object of Faith Heb. 1.1 so it hath been reyealed for the full and cleer Demonstration of it at divers times and by divers parcels and degrees and at last fully and cleerly by Jesus Christ and yet that Object of Faith still one and the same each Revelation agreeing with and opening the former and so still one as hath been shewn in this whole third Part of the Treatise And because there is no Faith by the Holy Spirit called Faith but that which by his Discovery of this Object is drawn towards it in believing that the Believer might so be united to it Therefore the Faith is one yea and this Demonstration to lead us into unity because as it unites Believers in one Foundation to one Head so it makes them of one Heart and Fellowship Eph. 4.4 For there is one Body that is one Mystical Body or Corporation Fellowship and Society though the Members of this Corporation and their Offices be many yet the Corporation and Society in Faith Love and Fellowship of their Priviledges is one and all bear one Name 1 Cor. 12.12 20. Eph. 2.19 22. 1 Joh. 1.3 Cant. 6.9 Gal. 3.16 29. Hos 11.1 Rom. 8.17 Gal. 3.36 Eph. 4.4 1 Joh. 5.6 Joh. 15.26 Eph. 2.17 18. 1 Cor. 12.13 1 Cor. 2.16 Eph. 4.4 sa 45.22 Joh. 3.14 16. 2 Thes 2.14 Eph. 1.18 Eph. 4.5 Rom. 10.6 15. 1 Pet. 1.20 21. 2 Thes 1.10 Joh. 1.12 13. Eph. 4.5 the Name of Christ being called Christians And so there is but one true Church and Sanctuary that is united to Christ and shall be in and with him for ever and by vertue of their Union with Christ they are all in respect of kinde one Seed and one Son though in respect of their several particular Persons Heirs Children and Sons of God by Faith And as there is One Body so there is in it One Spirit even the Spirit of the Father and the Son that beareth forth the Testimony of Christ and enables to believe in Christ and brings to God by Christ and into this Fellowship working the Minde of Christ and so called the Spirit of Faith by whom all he calleth and so all Believers are called in One Hope of their calling The same Grace proclaimed The same looking and believing required and for the same end To be saved and to the same Hope in believing even the obtaining Eternal Life and Glory and so One Lord even the Lord Jesus Christ in whom the fulness of the Godhead dwelleth bodily and so One Faith as one Object so one Manner of believing which is Faith indeed that is produced by the Holy Spirit through the Gospel and closeth with Christ the Object of Faith and so also One Baptism one kinde and end of the gracious Operation of the Holy Spirit in Baptizing into Christ and through his Name by all the Mediums of baptizing 1 Cor. 12.12 13. Rom. 6.3 6. Gal. 3.26 27 28. called also Baptisms into conformity to Christ in his Death that they may partake of the vertue of his Resurrection and so into the Fellowship of his body drinking into one Spirit and so becoming of one minde and that the minne of Christ the Son of God even as also there is 1 Cor. 6.11 Phil. 2.1 2 5. Eph. 4.6 Eph. 1.3 17. 1 Cor. 2.6 Mat. 10.40 Rom. 16.20 25 26. 1 Pet. 5.10 â— Psa 138.8 One God and Father of all who is above all and through al and in them all that are Believers he is the Father of our Lord Jesus Christ and in him and shmes forth his Glory through him that Men might believe and so in and through him he is the Father of all that believe in Christ and above all able to overthrow all their Enemies and Opposers and to perfect all that concerneth them all so as all flows from and leads into Union and this Union of the Spirit bringing into the Union of the acknowledgement of the Son of God is that which the Spirit teacheth and to which all the Degrees and Operations tendeth whence we are exhorted to keep the Unity of the Spirit in the Bond of Peace 2 Cor 114. Gal. 1.6 7 8. and so but one Faith which the Gospel calleth Faith and he that would finde out another Faith really true and holy in its kinde must first finde out another true Body that is the Church another Spirit another Jesus to be the Christ another Gospel and another Hope to call to and another God all real true and holy in their
desire whereof and confidence in God for his gracious Answer they lift up their hands to God g 1 Tim. 2.8 whence Prayer is so named lifting up the hands to God h Psal 141.2 and in Testimony of their desire and confidence in God for his gracious answering they laid on hand on the parties prayed for i Act. 8.17 28.8 Such and in such manner their laying on of hands 2. The Doctrine of laying on of hands it is that Doctrine or teaching of the Gospel of Christ and him crucified in which Believers are directed and encouraged to pray for good things to God with Promises of a gracious hearing that so they may pray and lift up hearts and hands in confidence in God and lay on hands in Testimony thereof And this being one of those Principles that by the Oracles of God were taught to all Believers of the Oblation of Christ it must needs be as common to all Saints as the Faith of the Oblation of Christ and the Oracles proceeding from it known and believed and so it cannot be meant of the act of laying on of hands for giving and receiving the visible Gifts of the Holy Ghost for speaking with other Tongues for such laying on of hands appears to be peculiar to the Apostles and was not common to all the first Witnesses Act. 8.5.15 17 19.6 1 Cor. 14.22 12.29 30. Eph. 4.7 8 13. Eph. 1.17 3.14 17. Col. 3.9 10. 1 Thes 3.12 Eph. 6.19 2 Thes 3.1 2 Tim. 1.6 Act. 6.6 1 Tim. 5.22 Rom. 15.30 31. Act. 13.3 Jam. 5.14 15 16 20. Philip though an Evangelist and had the gift of working Miracles and did many yet for this the Church sent two Apostles Peter and John and so it was an Apostle that laid on hands for this gift another time and not this onely but the gift of Miracles and miraculcus healing though given to more then the Apostles yet not to all Saints even in those first times when Miracles were most needful till Christ had been fully taught and Jesus proved to be he nor are these gifts affirmed to be of like continuation with other spiritual gifts so that that which the Gospel in the Doctrine of laying on of hands teacheth that is of continual use for all Believers is that here meant and that is for venting our desires by Prayer to God in the Name of Christ for his mercy and free-favour through Christ to be given in blessing with encrease of and establishment in the Faith to Believers and for fitting and furnishing such as have the word of Grace in their heart to preach the Gospel and to bless their Ministration and for Believers approbation fitness faithfulness and blessing that are chosen into Church-Offices and for ability faithfulness preservation and blessing for such as are sent and imployed in Message or business for the Church and Church-Affairs and for gracious support and helpfulness in and seasonable deliverance out of any temptation sickness affliction or distress that any Believer is in and such-like as for that anointing with oyle in the Name of the Lord mentioned it appears to be taken in a metaphorical and spiritual sense because oyle and anoynting used of old was a type of the gifts and graces of the Holy Ghost Psa 45.7 Isa 61.1 with which Christ was anoynted immeasurably and with which he in the Gospel anointeth Believers which in Scripture is called oyle and anointing and anointing with material oyle is neither commanded nor anywhere in Scripture mentioned to be done much less set forth as an Ordinance since Christ's ascension into Heaven and pouring forth the Holy Ghost in which Truth being come Types and Shadows cease nor is it but once mentioned that I finde while he lived on earth Mar. 6.13 Cant. 1.3 1 Joh. 2.20 27 28. and that was when bodily cures by Miracles were most in use but this is a constant Truth His Name is as an Oyntment poured forth and so those that believe in him are said to have received an unction from him yea an anointing that teacheth and so to anoynt those we pray over with oyle in the Name of the Lord Phil. 1.8 9 10 11. is in Faith and Charity fervently streaming both in Prayers and speaking so to declare that Name in the Vertues of the Blood and Sacrifice of him and the Love of God appearing therein with the reviving Instructions and Consolations it affordeth that the savour of his Oyntments may refresh the heart And this to be the Apostles meaning Jam. 5.16 20. appears in his own after-Explanation So that the Prayer of Faith and of the Faithful is the chief Ordinance meant here with lifting up the hands in confidence to God or also with laying on of hands in Testimony of confidence in God Mat. 7.7 11. Mar. 10.24 Joh. 16.23 24. he being a God hearing Prayers which is the Doctrine of laying on of hands or that which the Gospel teacheth concerning it namely the gracious Minde of God that in all our needs we should by the Prayer of Faith and of the Faithful seek help of him and that he will hear and help us graciously according to his word Psal 64.5 And yet to cleer it 3. This is farther to be noted That in Scripture Language 1 Cor. 11.20 23 24 28. a whole Ordinance in which are many particular Acts is sometime called by the name of one particular Act in it as The Supper of the Lord in which is Blessing Prayer Instruction Praise taking and breaking Bread and distributing Wine eating drinking and comemmorating the Death of Christ Act. 20.7 Act. 2.46 c. is called by the name of one particular Act in it even Breaking Bread When the Disciples came together to break Bread Paul preached c. Yea sometime that one Act is named so as to imply all the Ordinances Believers had in Fellowship among themselves and so the Temple of God Isa 56.7 his House where Sacrifices Offerings and burnt-Offerings and all Temple-worship was rightly used and so there Accepted is even therefore called The House of Prayer And so this Ordinance of Prayer in performance of which is Confession Petition Praise with bowing the knee lifting up the eyes the voyce the hands and sometime laying on of hands as it is sometime called Prayer sometime pouring out the heart c. so it is sometime named by one particular Act in it sometime by one Eph. 3.14 1 King 8.54 Psal 123. Judg. 21.2 2 Chron. 5.17 Act. 4.24 Joh. 7.27 32 33 34. 8.27 sometime by another sometime bowing the knees somtime lifting up the eyes sometime lifting up the voice but most frequently is the Ordinance of Prayer called by that Act in it of lifting up the hands Psal 8.2 When I lift up my hands c. and Psal 63.4 While I live I will lift up my hands in thy Name Yea the whole great suffering and so the Oblation and Sacrifice of Jesus
17.16 with 9.12 Now he that hath that is that here through hath an heart and so hath in usefulness doth in hearing hear and in seeing see and minding the Word come to his heart doth understand and so in heart turneth to learn of the Lord he shall be healed and have more abundance and so be enabled to believe that in believing he may understand the mysteries of the Kingdom and be eternally saved But whosoever hath not that is when an eye to see is given him c. and so he hath a voice and an ear to hear it a demonstration and an eye to see yea the word came with motion to his heart and yet though he hath all this he hath not that is he hath not by all this an heart he hath not in usefulness any of this given him he doth not in seeing see c. but for love of some other thing closeth his eyes c. lest by hearing and seeing and heeding that word that moved at his heart he should be turned from that thing he loveth Mat. 13.13 14 15 19 from these shall be taken away even that they have that sight and hearing and inward moving of the Word in their heart which they have shall be taken away yea even therefore and for that cause and so God will blinde and harden them and so Joh. 12.35.40 those that while light was with them Compar Isa 53. 1 6.9 10 with Joh. 12.35 38 â— 39 40 the Gospel plainly declared to them with such power and helps yet did not believe the report in the plain sayings thereof are said to have the purpose of God in so blinding c. according to the prophesie fulfilled on them yea to be so and on that very ground fulfilled on them and then when so fulfilled they could not believe And the Apostle also in Acts 28.27 renders this also even their own dulness of hearing and closing their eyes Isa 6.9 10 with Act. 28.26 27 28 lest they should see c. as the very ground and cause of that judgement of not perceiving fulfilled on them and so of their not believing And the Apostle Peter saith in effect by the Spirit of Christ the same 1 Pet. 2.6 with Act. 26.18 when having mentioned the excellency of the foundation laid in Sion and held forth by Sion to so gracious an end he saith 1 Pet. 2.7 Vnto you therefore which believe that is which having eyes opened to discern do in seeing see and so are perswadable Isa 4 2. 1 Pet. â— 3 4 5 7 Rom. 1.5 16.26 and brought in to believe he is precious he is beauty and glory comliness and excellency alluring and drawing you more and more in believing upon him but to them which be disobedient that is to the Faith preached to them being unperswadable when means is used Eph. 5.6 and such an object demonstrated and sight afforded Act. 4.11 will not in seeing see and so are disobedient even children of disobedience or unperswadableness the stone which the builders the Ecclesiastical pretended Teachers disallowed the same is become the head of the corner By which notwithstanding their disallowance and opposition Mat. 21.42 Psa 118 22 Mat. 21.43 1 Pet. 2.8 Joh. 3.19 Isa 8.23 16. you are brought in and builded on it and united together by it and they that so disallow it rejected and so that also follows And a stone of stumbling and a rock of offence to them which stumble at the word which can be no less then when by light discovered do of themselves first stumble being so distinguished from them that upon the discovery sanctifie God in their hearts for this gift of his Son these being disobedient whereunto also they were appointed Luk. 2.34 Isa 8.14 15 16 with Jer. 5.3 4 8.12 Prov. 1.23 24 25-31 Isa 5.3 4 5 Jer. 6.16 30 Ezek. 24.13 Which is very cleer to be that such as when Christ in the Gospel is set forth to them for their fall and rising again in discovery of whom all other Excellencies are cried down and the glory of God's rich Grace in Christ onely exalted they discerning the light what it discovereth do refuse to own their shame in the fall that they may by him onely be raised and so Christ is to them a sign and a rock of offence and they stumble And these and such as these even for this cause were appointed to farther stumbling and so cannot believe yea this is held forth cleerly to us also in many other places of Scripture all speaking in this Language as also in that example forementioned Joh. 6.28 30 41 42 60 66. So that concerning the Purpose of God who shall be helped to believe and who not we have it cleer from Jesus Christ by his Spirit in the Prophets and in the Apostles and in his own personal sayings to be men under such considerations and it becomes us to desire no other knowledge of this And to this also very well agreeth that which is said Rom. 9.18 He hath mercy on whom he will have mercy and whom he will be hardneth For God hath not left us in the dark nor spoken as a Barbarian to us so as none can know by his revealed will on whom he will have mercy or whom he will harden but hath made known his minde that as he first sheweth mercy on or to all and this that they may repent And therefore discovers the evilness of their hearts and wayes and the emptiness of all their righteousness Rom. 2.4 9.16 Hos 13.9 Job 33.15 16-24 and of all earthy things to help them and that help is onely in and of him that sheweth mercy yea and afflicts them for not turning in to him by his mercy so also he lets us know to whom all this mercy shewn and means used and transgression still found he will yet shew mercy namely to such as by his continued mercies and chastisements for so gracious an end do on sight of his goodness against which they have transgressed fall down in confessing their sinfulness 1 Pet. 5.5 6 Jam. 4.6 Prov. 3.34 Mat. 23.12 Luk. 18.14 Prov. 28.13 14 Deut. 29.19 20 and in belief of the Testimony of his graciousness desire mercy of him he will shew mercy on them he will give Grace to them and lift them up But to such as in his call by the mercies and chastisements which he useth refuse to hearken and behold and so scorn to fall down and humble themselves under his mighty hand but still persist to go on in their own wayes he will not shew mercy on them but harden them and in the continuance of their persisting give them up to a reprobate minde and to Satan as is full and plain in many places of Scripture besides these quoted And thus the Purposes of God concerning Mankinde as revealed in Scripture are verily such as is said and in this written of them in these four
being in that purposed which is the constant and plain signification of the word stand whenever used about the Purpose Counsel and Word of the Lord a Psa 33.10 11. Pro. 19.21 Isa 14.24 Jer. 44.28 And it 's not here said That the Purpose of God in or upon the Elect might stand but according to Election So that Election or the Grace of God in Christ the Elect discovered and believed which believed electeth and so it s the Grace of Election or the Election of Grace or which Grace believed maketh opposed to the works of Men by the Law b Rom. 6.23 24 33. 11.5 6 7. This that by which the Purpose of God in Christ for communicating the choise salvation shall stand become efficacious and take effect in any whence those by grace so prevailed with are affirmed to be the Called according to Purpose because Counsel had so ordered it to take place in the Efficacy of his appearing Grace c Rom. 8.28 2 Tim. 1.9 10. Tit. 3.4 5 6 7. and this Election of Grace where it so prevaileth is thereby known d 1 Thes 1.1 3 4 5 6. 2 Thes 2.13 14. and so said to be according to the Foreknowledge of God the Father which is no other but the counsel of his Will in his Purpose approving and appointing this Way for his Purpose to stand and take effect and be accomplished e Eph. 1.11 Rom. 9.11 11.5 6 through the sanctification of the Spirit unto obedience and sprinkling of the Blood of Christ f 1 Pet. 1.2 which is to say it in more words Through the Demonstration of his Grace in Christ the prime elect in the Gospel-Declaration and Call the Word believed working effectually in them g 2 Thes 2.14 1 Thes 2.13 and so chosen to Salvation through the sanctification of the Spirit and belief of the Truth h 2 Thes 2.13 So that all the way Election in Purpose or Act is a distinct thing from Purpose yet the act of the Purpose not divided from it but it is the manner of its taking place and coming into act and election is the Name of it self being the manner of the blessed coming forth of the Purpose and not the Name of the Purpose nor is the Purpose named the Purpose according to Election and there the period but some good thing to be brought to pass it 's said to be so spoken That the Purpose of God according to Election might stand or take place All which is cleered by plain Sayings of Scripture set down often before to which I might add Rom. 11.25 29. Deut. 7.6 7 8 9 10. that which the Apostle desired Believers not to be ignorant of concerning the natural Branches the Seed of Abraham Isaac and Jacob and those few that were chosen for the love God bare to and the Covenant he made with their Fathers of whose natural Seed remaining in unbelief he telleth the Gentiles As concerning the Gospel they are enemies for your sakes Rom. 11.28 but as touching election they are beloved for the Father's sake Now what is here meant by Election is that Rom. 11.25 in which is the mystery there mentioned and it is evident that it cannot be the election of the very individual persons that were then Enemies to the Gospel for the sake of the Gentiles 1 Thes 1.13 2 Thes 2.13 14. because the very fastning and prevalency of election is in through the belief and prizing of the Gospel and Grace by it discovered and the stumbling at Christ as now discovered in the Gospel though because of Gentiles or any receiving him and accepted caused their ejection and was the evident Testimony that such were not elected but blinded c. And the Apostle divides these unbelieving Ones from the Elect and calls them the rest that is none of them Rom. 15.7 8 9 10 11. Rom. 11.7 8 10 15 17 19 20. but saith expresly These are blinded hardned east off and that because of unbelief so as according to the Doctrine of Election delivered not by God but by Men not acquainted with his Minde there would be no love of God to them no possibility for such reprobated Ones to come into favour with God again which the Apostle affirms there is still Rom. 11.16 23. And that God's dealing with them in such a heavy and severe way is a Fruit of his love towards them and hath its tendency that they might be brought in again Rom. 11.11 14. Act. 13.45 47 52. 1 Thes 2.16 And this is rendered as the ground of all that though their envy and sin be grievous that they are enemies to the Gospel for the Gentiles sake and wrath be come upon them and they rejected yet as touching the Election or for the Election they are beloved for the Father's sakes A great mystery a people not elected but cast off for stumbling at the Gospel and yet as touching Election beloved for the sake of others VVhat shall we think then Election here to be though it may stand with the Purpose of God for their Salvation in his way according to the Election of Grace to stand even the Election here meant yet it cannot stand with an infallible Purpose of God in which their persons were elected to be eternally saved against all interposures and oppositions for then they were as well beloved for their own sakes as for their Father's sakes and should not have so been broken off but what this Election is I conceive may appear in the very terms used compared with other places of Scripture to be the Election of Abraham Isaac and Jacob and so for their sakes the Election of their Children the beloved Father's whose natural seed these were and so for their sakes still beloved with love of pity and compassion and means still extended to recal them yea their abasement and casting off to humble them and so as a means ordered thereto and all for their sakes the Elect with whom the Covenant was made i 1 Chron. 16.13 29 Psa 105.5 14 135.13 14. or rather especially for Christ his sake that was in them and to come and is now come forth of them k Rom. 9.5 Psa 89.19 34. with Deut. 7.6 7 8. Isa 41.8 9 Rom. 11.23 Rom. 11.25 26 27 29. and so whoever of these abide not in unbelief shall be grasted in again for God hath not so tied himself with any decree but he is able to graft them in again and though thousands stand out till Judgement have scattered and broken them yet shall there be a preservation of that natural Seed and in due time the whole company of them then surviving shall be brought in and so all Israel shall be saved And is God's gracious Election of Abraham Isaac and Jacob so forcible and is not the Election of Christ now having come in the flesh in the Nature of Man and the love and well-pleasedness God hath in him
also and rejoyce for the same being Heirs together of the Grace of Life and so of the Promises mentioned in the third Head or Branch of Promises IV. This Consideration of the Promises of God to fallen Mankinde sinners in the first and second Consideration and his Purposes alike ordered and the Testimony of Christ in the Gospel declaring and witnessing the same will keep us from wresting and lead us to a profitable understanding of that in Act. 13.48 As many as were ordained to eternal life believed This some to favour some Opinion wrest to mean as many as from eternity were in their persons absolutely decreed and elected to eternal life believed so leaving all the rest of Mankinde but that elect number as from eternity decreed to be damned a harsh and untrue position cross to all the plain Declaration of the Gospel and the Purpose of God in giving and sending his Son and causing him to be preached and the Promises of God to fallen Mankinde sinners in first and second Consideration and to the Holy Spirit 's Discovery of the Elect and those that are counted or the Seed and cross to the Text for if as many as were ordained as they say from Eternity decreed to eternal life did then believe then was there no more to be converted and that would not have filled the Disciples with joy nor would the Word of the Lord have been farther published to others still there it were better to acknowledge such a Sentence deep and difficult and wait till we be helped so to understand it as agreeing with the Testimony of Christ then to fancy a sense quite cross to it all as this appears to be nor is there a word here to countenance it for it is not said As many as were from Eternity ordained to eternal Life believed If any say It must be so taken because of the contrary saying in Jude 4. Who were ordained of old to this condemnation I answer They mistake both places for the word in Jude 4 is either forewritten or ordained of old which is not so far as from eternity no not in the works of God Israel said The Lord bath appeared to me of old which could not be from eternity Jeâ— 31.3 though far off in many Ages past and so this fore-writing and Ordainment of old was fore-written by the Prophets And two things are note-able in Jude 4. First Who they were that were thus ordained and that is See Part 4. ch 4. not particular Men as Adam's Sons fallen considered but such as to whom Grace hath been extended and Light opening their eyes to see and so called to yield to the Teachings of it and they willingly close their eyes and pervert the Tenders of Grace and abuse it to take Liberty to satisfie the Flesh and in that sense ungodly and that such as so considered are ordained to stumble is foreshewn Secondly note what that is they are here said to be ordained to and that is to be the Tryers Exercisers and Adversaries of the Saints in contending against their Faith and so to this Judgement Contention or Condemnation to be also contended against by the Saints Gen. 4.15 Prov. 29.27 Psa 101. 139.19 22. which Ordainment and fore-writing is declared of old and may be read and such as persist in the ungodliness are ordain'd to the vengeance of eternal fire and not else as that whole Epistle shews And this Jude 4. speaking of a direct contrary Ordainment to that Act. 13.48 helps to a right understanding thereof namely That such as when means of Grace and the Call of God therein is extended to them and light so given as they are brought to hear and understand and they do in hearing hear and in seeing see and so receive and like the Reproof and Call such are ordained to have Christ made to appear more precious to them and so believe and in believing to have eternal Life as hath been shewn both in Purposes and Promises Par. 4. ch 4. Part 5. Chap. 1. which helps to understand this and according to the Testimony of Christ and the Purposes and Promises set forth in the Gospel is this to be understood And for the words in it 1. Some accounted well skilled in the Greek say It 's thus to be read Act. 13.48 As many as believed were ordained to eternal Life Which however the saying and sense in it is true and safe to be received as Truth which the foresaid contradicting sense cannot be for this agreeth with the residue of the Gospel and the Purposes and Promises of God But grant this Saying to be not fit and proper in this place as other skilful Grecians say it is not yet if we look well into the words as used in Scripture-Language 2. If we should take ordained as some press for it Prov. 1.23 1 Pet. 2.3 4 7. Joh. 5.25 Mat. 13.12 c. to be pre-ordained or ordained of old or fore-written yet the sense is given us in Scripture to be That God hath ordained that when he declares his Grace in Christ and therein opens Mens ears to hear and their eyes to see and puts forth his hand in his Call moving at their hearts that such as then by the Grace extended do in hearing hear and in seeing see and so receive his Words more Grace shall flow in to them so as they shall believe and have eternal life and so it stands well here As many as were ordained to eternal life that is were so prepared by the Grace extended believed This shewn in Purposes and Promises 3. If we take ordained as some skilful in the Greek say The word signifies for ordered or fitted and so for an act of the following Grace of God where his preventing Grace was not rejected but entertained and so such as harden not their hearts against preventing Graces but receive and own it to them more abundant and following Grace is given and so they fitted to prize accept and receive Christ Heb. 3.7 Joh. 4.10 10.38 Joh. 5.38 40 44 10.26 27 12.38 39. Acts 13.39 40 41 47. in whom eternal Life is and so to accept and receive it in God's way and so being ordered inclined and fitted for eternal Life they do in that gracious Operation believe Just as it is said of Despisers of the Word and Resisters of preventing Grace They cannot believe They put away eternal Life from themselves as is seen in the Verses before this Text And so likewise when in this preventing Grace the Lord Jesus was held forth to be a Light to the Gentiles and God's Salvation to the ends of the Earth which is the same with The Propitiation for the sins of the whole World The Saviour of the World that died for all and gave himself a Ransom for all and upon that ground Isa 45.22 Prov. 8.4 5. Act. 13.44.45 all the ends of the Earth called to look to him and be saved when this
Hebrews was neither acquired nor humane notions and motions but the work of the holy spirit affording spiritual operations 2 That those that fall away from Christ when they have so known him it is impossible to renew them c. 3 The reason of that impossibility 1 For the first of these It is evidenced in so many operations of the Spirit as hee had formerly mentioned principles Vers 4 5 And so hee saith who were once that is those fallen if any such should bee among them which he will not say are but where-ever they are they once were as those written to are and not only were seeing they retain it they are 1 They were inlightened whence hee bids them call to remembrance the former days in which they were illuminated Psal 36.9 John 1.9 12 Eph. 5.14 Psal 19.8 119.130 Prov. 6.23 2 Pet. 1.19 2 Cor. 4.6 Eph. 1.17 18 5 13 Iohn 16.7 8 9 10 11 Prov. 1.23 Acts 26.18 1 Pet. 2.9 Chap. 10.32 The Scripture shews the fountain of this light and inlightening to be Christ in the appearance and discovery of whom Gods gracious mind appears the medium and instrument bringing it and opening the eyes Is the Testimony of Christ the Gospel the command or word of grace the light entering that which openeth the understanding enlighteneth the heart and enableth it to discern Is the holy Spirit comming forth from Christ in and through the Gospel with divine and supernaturall light and inspiration to the mind and heart The first effect of this inlightening is convincement of sin of righteousnesse and judgement c. And where any receive this reproof and by the light and strength of it turn to the Lord repentance from dead works is wrought and such are brought out of darknesse into his marvellous light And so lively and evangelicall and effecatious was their repentance with such spiritual illumination from Christ by his spirit with his word 2 And have tasted of the heavenly gift the fallen had and these writ too both had and in some measure still did though through their dulnesse the edge of their appetite and liveliness of relishing in their Pallate had some abatement whence the Apostles discovery of fears Chap. 3 4 5 6. and setting forth such danger and giving such warning are intermixt to quicken up the same again for they have tasted and have yet an appetite to be quickened Now the word Tasting in this businesse appears to bee both eating feeding savouring and relishing and discerning the goodness and pleasantnesse of that is eaten or tasted And so the word Tasting in Natural things is put for eating and feeding 2 Sam. 3.35 Jonah 3.7 And for discerning and relishing 2 Sam. 19.35 Iob. 6 6. and 12 11. Ioh. 2.9 10. And so for spirituals when the words of God are received into and laid up in the heart as food They prove sweeter than honey to the taste Job 23.12 Psal 119. 103 104. 34.8 Cant. 2.3 whence when men are exhorted to make tryal of the goodnesse of the Lord by trusting in him they are bidden to taste and see that the Lord is gracious And the Church professeth his fruit sweet unto her taste c. of which tasting Peter speaketh 1 Pet. 2.2 3. and so this Apostle here for there is no other sence of tasting in this businesse given us in Scripture For the thing tasted that is in some measure eat and drunk of and the sweet savour relished that is expresse to be the heavenly gift The same by which that principle called faith towards God was affected and with which it closed and that is no other but Christ The oblation of Christ the flesh and blood of Christ Jesus Christ as he hath suffered for our sinnes and offered himself a sacrifice to God for us and so filled with spirit to send forth to us and in the Gospel set forth the propitiation for our sins wisdome Iohn 6.35 48 50 51. 3 16 17. 4 10 Isa 9.6 Acts 3.26 Gal. 3.1 Iohn 6.32 Rom. 8.32 Iohn 1.12 1 Iohn 5.11 12 Iohn 6.51 52.64 righteousnesse sanctification and redemption for us and the mediator between God and us so hee so as the true bread of life which came down from heaven and which God so graciously and for so gracious an end hath given the gift of God the heavenly gift And which in the Ministery of the Gospel hee sendeth tendereth and giveth yea and no other giveth hee for any to feed on but this true bread of life And in giving him will with him give all things that are good and in beleeving on his name hee is received and in with and from himself and in exercise of faith in receiving the grace that flows through him and so resting on him and taking latislying 1 Pet. 2.2 3 4 5 and well preasednesse in him And in that he hath done and is become and doth and will do men do eat of his flesh and drink of his blood And so tasting the graciousnesse of the Lord are by him more inlived and bunt upon him And such the tasting here meant of the heavenly gift Gal. 4.15 5 2 4. 2 Pet. 1.9 by which that principle of faith towards God was wrought in exercise of which faith also is still the tasting of the heavenly gift As for those fallen away they did once taste of the heavenly gift and then it was precious to them and of high esteem with them Iohn 6.29 37 47 51 54 56 58. though now having crucified it it is of no effect with them And our Saviour saith not he that once came that once beleeved that hath once eaten but he that commeth that beleeveth that eateth as speaking of a present and continued act Heb. 3.1.6 7 13 14 15 1 Pet. 2.1 2 3 4 5 6 which was not in those fallen ones But in those writ too it was they did still in some measure eat and so taste and relish for they had the rejoycing of hope and the beginning of confidence which they are exhorted in beleeving still to hold fast even on like ground as Peter exhorted those new born babes that tasted To whom he wrote And so the principle of faith towards God Being produced through the righteousnesse of God and our Saviour Jesus Christ which is manifested in and through the oblation of Christ and being also built upon Christ the foundation accompanied with such spiritual operation affording such tastes of goodnesse in the heavenly gift It is for the kind of it 2 Pet. 1.1 2 3 4 5 9 10 the same precious faith the Apostles had And so Peter affirms it to the Beleevers giving them the same warning in case of the losse of those tastes and relishings which the Apostle doth here so the faith the same of the same kind I say not of the same degree and measure for growth and establishment yea the drift of the Apostle was to lead them to farther
but turning aside and departing from him they lose their principle and wither that remaineth in Christ from whom they are departed and cannot be retained and found abiding and dwelling in any but by or in beleeving on him so as departing through unbeleef Rom. 11.22 Heb. 3.13.6 14. Rom. 7.2.5 8.2 Prov. 13.13 14 6.21 22 23 14.26 27 brings loss and perishing but in beleeving on him the dwelling in the heart of this principle is enjoyed he is the fountain and he that beleeveth on him receiveth from him The law of Grace which as it comes from him and his Spirit in it is called a fountain of life And so the fear of the Lord effected thereby even the faith in and love of adoration and acknowledgement of God in Christ is a fountain of life and this upon the account of Christ the fountain from whom the streams bearing his name do flow And in beleeving on whom they are received and do operate in the beleever even all those principles mentioned Heb. 6.1 2 5. All which run in one living principle which because of its springing and living efficacies is called a Spring or Well of living waters in which from Christ beleevers act in bringing forth the motions of the Spirit Joh 4.10 14. 7.37.38 39 Psal 68.27 Phil. 4.13 Ioh. 15.4.8 Yet the beleevers being still men and having in them another cross inclination abiding to molest them they need still those admonitions Jam. 3.8 9 10 11 12. Rom. 8 5-13 Gal. 6.8 Heb. 3.13 12.15 17 c. 4 That the spiritual Acts Works and Duties be here rightly understood and distinguished and considered that we confound not the workings of God in the beleever inabling and moving him to work with the workings of the beleever in and through the workings of God Ro. 12.1 2 5. Phil. 2.1 2 12. for so all the exhortations given and obedience called for and disobedience reproved will be made void and null and that we may rightly understand view the place quoted Philip. 2.13 For it is God that worketh in you both to Will and to Do even of his good pleasure He in the former verse intreated them as he did the Romans even by that done by Christ and that now in him and flowing from him in them As they had alwayes obeyed not as in his presence onely but now much more in his absence so now saith he to them Work out your own salvation with fear and prembling 1 Ioh. 5.12 Ioh. 1.12 Minde the words he saith not Work for or to get salvation Nor speaks he onely of salvation as it is by and in Christ wrought for them but of that as it is by Spirit in the Gospel applyed to and by faith received in them and so it is their own Christ and that which is his is made theirs 1 Cor. 1.30 3.22 23. Rom. 5.1 2 3-5 Tit. 4-4 7 Tit. 2.11 12 13. and in beleeving this they are saved or have this salvation working within them like as is said in verse 12. And this salvation within them is teaching and working in them with motions To deny ungodliness and worldly lusts to live soberly righteously and godly in this present world and wait for the blessed hope c. Gal. 5.22 23. Col. 3.9 10 12 13. 1 Thess 5.11 20. Rom. 6.16.19 12.1 2. Gal. 5.16 25. Eph. 4.21.25 5.1 2. Col. 3.9.12 And therein stirring them up to live by faith in God and so to love joy peace patience meekness c. To bowels of mercy kindness c. And so to pray to and praise God to exhort one another c. Now all these are the works of God in his grace bringing salvation And as these mercies of God in this salvation given you works within you so do ye obey yeeld up your selves as servants to righteousness Sow to the Spirit And so work out your own salvation with fear and trembling For it is God which worketh in you It is he which gave his Son for you and made him known to you and so inabled you by him to beleeve in God and so forgave your sins and filled you with this consolation of Christ and comfort of his own love and fellowship of the Spirit which by the same Spirit in the operations of this grace moveth you To Will to live by faith to deny ungodliness c. to live soberly c. to pray c. to shew mercy c. And to Do He doth not say It is God that willeth in you that beleeveth prayeth c. Neither doth he say in any other sense than as expressed by giving light motion or power to Will and to Do That God hath given and wrought the will and the deed But it is he that worketh in you both to Will and to Do of his good will or pleasure so as still to Will and to Do is the beleevers work which he cannot do of himself yer in this gracious season by this preventing grace light motion and divine power of God working within him he may both will and do if he yeeld up to this grace and herein is his obedience which being with a willing minde is accepted according to that he hath And in murmuring and withdrawing from this and so grieving the Spirit and sowing to the flesh is his disobedience that he will be reproved and chastened for And so in this saying is a great and forcible motive and encouragement to obedience it is God that in the operations of this salvation worketh in you to Will and to Dâ— yea he dâ—th it of good will So that entertaining his motions and yeelding up according to his strength given into you sowing to the Spirit in willing and doing according to his motions by his strength afforded you have God on your siâ—e his favour and strength is with you to accept defend assist bless and follow on with more grace and you shall of the Spirit reap life everlasting Gal 6.8 And here is a forcible admonition against disobedience It is God that by these operations worketh in you c. If you sleight refuse turn away and disobey Psal 8.11 Heb. 12.25 Eph. 4.30 1 Thess 4.8 5.19 you sleight and refuse God you turn away from God that speaks from heaven and disobey God and grieve and resist his Spirit and so endanger your selves c. Whence suitable to all this follows that exhortation vers 14 15 16. Do all things without murmurings c. Suitable to all said to the Hebrews and like this the other quotation 1 Pet. 1.22 Seeing you have purified your souls in obeying the truth through the Spirit unto unfained love of the brethren see that ye love one another with a pure heart fervently This appears to be an exhortation to stir them up to such love not an affirmation that it would infallibly so be in and with them but an exhortation that it might so be and that neither in vain