it but by Christ typed out in one part of this Law and so and to this end the Letter killeth yet this killing and death that fitteth for life in Christ was not effected by a dead Letter or by Words or Sound heard only but by some gracious operation of God therein minding them of and opening their Understandings to discern their sinfulness and submitting their Hearts to say Amen to the Curse and helping them in Observance of the Rites to look to Christ to come that so having no hope in their own Observances being in that respect dead also they saw the end of the Law to lead them to Christ And this was the right use of the Letter and the Work of God by and with the Letter in this killing way to fit them for Life But this Medium and Way of killing to prepare for Life God was not minded always to use but as it was given 430 yeers after the Covenant made with Abraham Gal. 3.16 17 19 20 25. to whom the Seed and Blessing in that Seed was promised so it was to continue but till Christ that Seed came so that this Law ministred by Moses appears all the way in every place speaking of this business and in this very 2 Cor. 3. to be meant by Letter for that Law in Ministration of it was the Ministration of sin and of death or condemnation for sin to death and that to so gracious an end as is said whence said to be glorious and yet to be done away 2. By Spirit is not here meant simply and onely a supernatural shine and infusion of Divine Power and Spirit into the Hearts of Men creating a new and living Spirit even the Epistle or Minde of Christ in the Heart a living Principle springing up in living and quickening Efficacies by Spirit is not meant this only but the Gospel through which this was conveyed for they by whom this Epistle was ministred in respect whereof they were Ministers of the Spirit and their Ministration of Life That which they did Minister was the Epistle of Christ Mat. 22.20 John 14.17 18. 25.26 27. even the Gospel as come forth and witnessed by the Holy Ghost since his Ascension in Ministration whereof Christ according to his Promise is present with them by his Spirit and his Work it is in their Ministration to send forth of his Spirit so as the Ministration of the Epistle of Christ the Words of Christ which are Spirit and Life is their Work but the Supernatural Shine Infusion and Writing the Minde of Christ in the Heart is the very Work of the Holy Ghost from Christ himself though in their Ministration and in with and through the Gospel ministred by them which distinction is here given us by the Apostle himself in this 2 Cor. 3.2 3. in divers other places p 1 Cor. 3.5 6 7. Gal. 3.2 Eph. 4.21 Act. 11.21 So that by the Spirit is here meant the Gospel yet the Gospel in a peculiar sense for Moses preached the Gospel also even the same Gospel although not in the same Manner and Spirit also went forth in the Ministration of the Gospel as delivered by Moses q Rom. 10.6 7 8. Act. 3.22 26 but they to whom it was so preached were still under the Law and had the Law to convince them of sin and the Law to lead them in Observances to look to Christ so that the Gospel was also preached with and under the Law or Letter which was the first and now Old Testament But now that Christ is come and Truth fulfilled in him r Joh. 1.14 16 17 18. that Use of the Law enjoyned to the Jews is taken away and in the Gospel preaching Life is preached with Freedom s 2 Cor. 3.11 Act. 5.20 in a Word of Grace in and with which believed the Spirit operateth both to convince of Sin and to lead into Christ and so into all Truth t John 16.7 17 Heb. 8.10 and write the Minde of Christ in the Heart And this is the New Testament of which the Apostles were Ministers and according to which with Freedom and Fulness they preached the Gospel and Testimony of Christ And so of this Testimony of Christ was Paul and the residue of the Apostles and first Witnesses made Ministers u Act. 26.18 Rom. 15.16 Eph. 3.7 Col. 1.23 And this Gospel being testified and brought forth by the Holy Spirit w 1 Joh. 5.6 Act. 5.32 and being that in Ministration whereof the Holy Spirit witnesseth x Joh. 15.26 27 16.7 8 13. and so the Gospel the Power of God in every one that believeth to Salvation working in and with it in the Believer y Rom. 1.16 1 Thes 2.13 it therefore hath the Name of the Spirit z John 3.6 Rev. 19.10 and so is rightly called Spirit yea it is the Spirit of Prophecie and this Testimony of Christ is of him and that which abideth for ever and this Ministration of it to abide till his own personal coming again and so is a more glorious Ministration than that of Moses which is done away that having also a veil but this delivered without veil and this to be meant by Spirit is seen in the whole Chap. of this 2 Cor. 3. And this Testimony of Christ is one and the same whether writ printed read preached or heard and so not Letter but Gospel ministring not Sin and Death but Forgiveness and Life whether Men believe and receive it or not a John 6.32 Act. 13.37 18. And it is a kinde of Blasphemy to call this Gospel Letter much more to call it a killing Letter the Gospel in Moses Ministration was not so called but The Law much less may it now be so called it is a Word of Life and they that refuse it refuse Life and the refusal brings death though only Believers receive and meet with the spiritual Power and living Efficacies thereof b 2 Thes 1.8 10. 2 Thes 2.13 so that quite contrary to the end of the Objection we are led by this place to magnifie the Gospel and Testimony of Christ for the Truth Livingness Excellency and Plainness thereof And thus much to take away that by which these most dangerous troublers of Believers endeavour to withdraw them from believing the plain import of the plain sayings of Christ in Scripture CHAP. 5. An Assay to remove the Stumbling-blocks laid in the way by them that seek to trouble them by Word that is by pleading the Iudgement and Traditions of Fore-fathers or by Philosophy and vain Reasonings or by subtil and Rhetorical Queries and Perswasions to draw them from belief of Gospel-sayings Object 1 OUr Fathers the Holy and learned Men and chief Teachers in the Church have thus understood and interpreted these have been their Doctrines and Traditions which they have unanimously taught and the most zealous and consciencious for many Generations have so held and observed will you be so profane
Iota of it 2. The Truth of God that said Gen. 2.17 Rom. 6.23 In the day thou eatest of that forbidden Tree in dying thou shalt die and the justice of God that had ordered the cursed Death as the wages of sin must be fulfilled and satisfied and will admit of no forgiveness or peace till this Death and Curse be executed and therein justice satisfied and Truth fulfilled And if Adam or his Natural Race suffer it they perish in it and can no more get out of it again Psal 85.10 11. 68.20 to come into any new terms of Grace so that less will not serve than such a suffering in which Mercy and Truth may meet Truth be fulfilled and spring out of the Earth and so Death overcome 3. Death Curse and the Devil that had gotten the Victory over Man Mat. 12.29 Luke 11.21 22 Hos 13.4 and held him Captive as a slave in bondage to sin and under the fear of Death will keep their hold and power over Man till for sin he perish in this first denounced and deserved Death unless by a stronger power they be overcome subdued and captived which Adam and all his Natural Race were not able to do 4. The Wound of Guilt and Curse made by sin in the fall will not be healed the breach will not be made up peace for Mankinde with God will not be made so as a door and passage may be opened for God according to Truth and Justice to be propitious to Man and to extend the Fruits of his Love and mercy to him and for Mankinde to escape perishing in the first Death and to come into God for favour again unless a sin-offering or propitiatory Sacrifice of sufficient value and worth to appease the wrath deserved and satisfie the justice offended and purchase a release of all Mankinde from the sentence of the Law into the dispose of the Offerer be made which fallen Mankinde could never have found out nor could all the Creatures made for the use of Mankinde have been fit or sufficient for such a Sacrifice a Psal 49.7 8. 50.8 13. Mic. 6.6 7. Heb. â—0 1 4. into such a depth of misery and helplesness was Mankinde fallen and so far necessitated to perish And yet is not this all the misery and necessity of perishing that Mankinde fell into by the fall of the first Man but there is more mischief evil still into which Mankinde is fallen that requireth more for his help and recovery than hath in this foresaid in this Chapter been spoken for though God should be so gracious as in Love to Mankinde to finde out and give such a Ransome a propitiatory Sacrifice as in which in respect of the first Transgression all that necessarily flows from it Truth is fulfilled Justice satisfied Law answered the Davil in his first work overthrown and Death so overcome that all shall be raised out of it the Enmity that in the respects beforesaid was in the way between God and Man slain and all that was contrary to Man taken out of the way and Mankinde released from perishing under the first sentence into the dispose of the Ransomer and so Peace being made the door opened through which Love and Mercies flow from God to Mankinde by which Men might come in through the same door into favour and fellowship with God again surely for God that was so highly offended by Man to do all this for Man must needs be confessed unconceiveable and infinitely great and free-love to Mankinde deserving and fitly moving the return in Repentance Faith Love and Obedience in which Men might receive and enjoy such favour and fellowship with him But yet for all this there is such an evil disposition and enmity against the minde of God within Man in the heart of Man diffusing it self throughout all the powers of a Man and ruling the Man that without something by all this done for Man without him there be still farther something supernatural done in him Man of himself though all this be told him neither can nor will come in to God again at this door he hath opened for as may be seen in that said in Chap. 10. 1. The Heart and Natural Disposition and Inclination in Man was so poysoned with drinking in the suggestions of Satan Eccles 7.29 Rom. 8.8 Col. 1.21 Jam. 3.6 Mat. 12.29 2 Cor. 10.4 1 John 4.4 and so filled with high conceits of his knowledge of good and evil that it is filled with an aversness and enmity against God set on fire of Hell or the poyson of the hellish temptation first received from Satan in the heart and it must be a power stronger than the power in Man or Devil that can master and overcome this disposition 2. Satan though in Chains of Darkness Iuk 8.12 1 Pet. 5.8 2 Cor. 4.4 1 Joh. 5.19 yet according to the Limits permitted him for a time goeth about with all his malice and subtilty to keep Men out from the knowledge of the great love and gracious minde of God manifested in the Ransome and Sacrifice found out and given that he may so keep them from Repentance and Faith and so from receiving the Love of the Truth to be saved and so from coming into favour and fellowship with God again Col. 2.14 15 16. and there needs that power that hath overcome and will overcome him to help against this evil that we may come in to God And if God have done this for Mankinde also so as he hath exalted the Sacrificer Isa 42.1 8. 61.1 2 3. John 1.9 Act. 13.46 5.31 32. and filled him with immeasureable fulness of Spirit to send forth to enlighten every one that comes into the World and set him forth a Light and Salvation yea making him a Prince and Saviour to give Repentance and Forgiveness of sins 2 Cor. 5.19 20. Act. 26.18 Joh. 6.44 45. so as Divine Light and Power is extended by him in the means making known and applying the Vertue of this Ransome and Sacrifice to the Minde and Heart of Man that may enlighten Man's Minde and flay the Enmity in his disposition subdue his aversness and reconcile his Heart to God Tit. 3.4 5. affording therein power to overcome the wicked One without which no Man will or can come in to God Oh how abundantly doth the love and pity of God to Manward appear and flow forth to save who is able to comprehend all this great love Yet notwithstanding all this there is something farther needful for Mankinde even such of them thus far called that they may abide in this Grace be preserved from perishing in a second Death and have Eternal Life for though Peace be made for Men and all the sins seen in them flowing from the first Transgression necessarily and chargeable on them by the Law as they fell under it in Adam were charged on the Sacrificer and are by him cleered and done away and Men
and helps to Believers that they may in believing mix not reasonings but Faith with the Promises and so live neither by presumption nor sense but by Faith And so in love are many Helps given them which also have the Nature of Promises and many Promises in them and they may be comprehended in these four Heads or Branches namely 1. Caution 2. Instruction 3. Assurance 4. Inward Helpfulness Consider them CHAP. 4. Of the Helps to mix Faith with the Promises and so to persevere IT hath pleased the Lord in his great love to afford and give many Helps to Believers that they may mix Faith with the Promises and persevere I. Joshua 24.20 2 Chron. 15.2 Prov. 1.8 9. 4.2 6 20 24. Jer. 17.13 Ezek. 33.5 11. Prov. 15.10 Psa 141.5 The first Help is Caution and Warning that they depart not from him but abide believing and so he hath warned them of that which will if not avoided hinder and turn aside and therewith discovered the danger thereof that they may both avoid it and be preserved And though these things be grievous to those that are out of the way yet they are very profitable to those that love righteousness and in this manner to this gracious end the Lord hath warned us 1. Heb. 3.7 12 15 16. 10.35 38. Phil. 2.14 To take heed of hardning our hearts from hearing his Voice by fleshly Reasonings or foolish Questions as they Joh. 6. or Murmurings and so to beware of an evil heart of unbelief which leads to depart from the living God 2. Heb. 3.13 12.16 17. Rom. 8.13 13.11 14. Gal. 6.8 Prov. 11.2 16.18 29.23 Rom. 11.20 21. To beware of the deceitfulness of sin and so of those special sins that will harden the heart and lead to unbelief and falling away as of prophaness and provision making for the flesh to fulfil the lusts of thereof and so of sowing to it and so of those sins that seem more spiritual as pride of Parts Gifts Receits Attainments and of vain-glory in love and desire of praise of Men Gal. 5.26 Phil. 2.3 Joh. 5.44 with 12.43 44. 3. Prov. 1.10 9.13 18. 14.7 19.27 Isa 55.2 Rom. 9.31 32 33. 10.2 3. Gal. 4.19 23. Luk. 18.9 11 14. Isa 65.3 4 5. To beware of a more subtil mischief namely That we do neither of our selves nor by the allurements and fair words of others seek life in a wrong way by eating that which is not good to get refreshing and consolation to our Souls And so he hath warned us That we feed not on the works of Righteousness of our own endeavouring by the Law of works conceiting to have the Righteousness of God thereby and so presuming as the Pharisees did we have Grace and are elect and upon that account worship and praise God and hope for eternal life this is to sacrifice in the Gardens and burn incense upon Altars of Brick and drink in vanity in conceits of our own holiness and despising others a thing loathed of God such eat Swines-flesh of which we are warned yea more still 4. Mic. 2.10 Isa 4.1 He hath warned us of an evil more secret and subtil then the former namely That we feed not upon any thing that hath blemish or defilement in it for that is neither the rest nor the bread of life that he hath given us nor any thing is that which is directly our own how goodly soever appearing and what change soever it hath wrought in us as inward sorrow and brokenness of heart for our sins and some suitable mortification of and abstaining from or death to sin and some suitable vivification and quickning in zeal towards love of desire after 2 Cor. 10.7 12 18. 13.5 and delight in holy Duties and Societies and some suitable performances and fruits in prayer hearing just and equitable walking when these are all found and also by others approved right yet are not these to be fed on for life and satisfying in exercising our thoughts on them from thence concluding and trusting That we are Christ's and so elect and upon that account to hope for eternal life Surely there is yet wants and defilements in us in all this sorrow brokenness mortification vivification and performances so that if any of us think not fit to confess of our Righteousness in this with the Prophet It is a defiled clout yet we cannot but confess with the Apostle We are not thereby justified Isa 64.6 1 Cor. 4.4 and if any refuse so to confess they cannot free themselves from that charge of the Prophet Isaiah A dangerous feeding beware of it Isa 65.4 66.17 and yet 5. He hath warned us of a deceit more secret and subtil then these which to some appeareth as the Bread of life to feed on and that is when in waiting and looking for some such thing there cometh into the fancy or thoughts yea to some to their heart some particular Word or Promise of God that is in the Scripture to let pass such as come into the fancy and thoughts onely as knowing none but fools and unbelievers will deceive themselves to trust and rely on such motions and thoughts Prov. 14.15 nor yet to speak of such words as may be cast in by a Satanical Spirit because when so they tend to pride or presumptuous confidence Mat. 4.6 Mar. 1.24 Act. 16.17 withdrawing from attending on Christ in his way and Ordinances and so true Believers will be fearful of entertaining them but those that are hinted by the good and Holy Spirit yea and that in mercy for gracious ends even to draw to Christ and so uphold their fainting Spirits but not for them to rest upon the in-giving of such a word to them and their certain receit thereof from God and so to feed on that and on that account to conclude their Election before time and their assurance of never falling away but having eternal life and persevering to the inheritance for when time was that the Holy Ghost was not given in the full Revelation of the Mystery of Christ and so this in-giving of some particular words more in use yet though personally given to any one Man It had this Caution with it Ezek. 18. 33. If I say to the righteous which can be no less then one justified in some sense That he shall surely live which could not be in any righteousness of his own by the Law of works if he trust to his own righteousness mark the fruit of such trusting and commit iniquity c. he shall die What hurt confidence in our receit of such words hath done me and others I need not here repeat and how it apts some after over-greedily to receive any thing that comes with a shine and spiritual fervor I will not here say But this it is I am now to say That Christ hath come in the flesh and is he in whom all the Promises of
Heb. 11.25 26 27 it will cause all services sufferings for Christ to appear but a little matter to be born yea it will lead to count sufferings for Christ greater riches then all the treasures of this World and strengthen them to endure as seeing him that is visible in which while these Promises are believingly viewed 2 Cor. 4.16 17 18. our afflictions will work for us a far more exceeding weight of glory yea should temptation come so fiercely as to dazle the eye Psa 116.3 11. 31.22 23 24 56.4 10 11. or daunt the courage of our believing so as we fainted in the exercise of our Faith yet the minding of these Promises sealed by him that shed his Blood for us would make us cry to him in that fainting and he would hear us and help us comfort and enable us to comfort our selves in his word And will they not then allure and help to perseverance Surely Yes And thus I have briefly hinted the Promises of God through Christ to Mankinde to Mankinde believing to Believers in each condition and to them and Promises to be received after this life which heartily believed it would lead to cleanse from all filthiness of Flesh and Spirit 2 Cor. 1.1 5.1 1 Joh. 2.24 25. and to perfect holiness in the fear of the Lord it would lead to perseverance and to cause to long and wait for our House from Heaven In all which we see That the Promises of God and the Purposes of God and the Testimony of God concerning Christ are all one and the same Doctrine declare the same thing the same minde of God by diversity of expressions setting forth and closing together in one and the same Truth and so as the knowledge usefulness of and in any one will be found the same of and in each and every one yet I to evidence this will a little go over what hath already been shewn in usefulness of the Testimony of Christ and of the Purposes to shew how we are taught the same in the Promises and how the knowledge of them as hath been set forth is helpful to us in many things CHAP. 6. How this knowledge of the Promises is instructive to us about understanding some Sayings of Scripture 1. THis will help us to understand that saying 2 Pet. 1.4 Whereby are given unto us exceeding great and precious promises that by these you might be partakers of the divine nature c. It is evident That in this and the former Verse Rom. 1.1 2 3 4 5. Eph. 1.2 4 5 11. Act. 26.18 Peter was declaring the Furniture given him by God for his Ministration as was Paul's course oft in beginning of his Epistles and both his Furniture and Mission for the same end that Paul had his and so in the former Verse he tells us That the divine Power of Christ Joh. 15.26 27. Act. 1.4.5 Luk. 24.4 Joh. 5.25 11.25 26. and so of God in and through Christ which was the Holy Ghost inspiring them with the Testimony of Christ hath given unto them all things pertaining unto life and godliness To life that is to forgiveness quickning and life and being enlivened to godliness to right worshipping of God and living to him an = d uniting and conforming to him 2 Pet. 1.1 2. and all this he saith the divine Power gave them through the knowledge of him that is in the Testimony of the Righteousness of God and of our Saviour Jesus Christ 2 Cor. 4.6 1 Pet. 1.20 21. 2 Thes 2.14 2 Cor. 5.18 19. which the divine Power shined into their hearts in the face of Jesus Christ who hath saith he called us by glory and vertue or to glory and vertue whereby or by which divine Power and Spirit in the knowledge of Christ according to the Testimony put in our hearts are given to us that is for Ministration and to minister with exceeding great and precious Promises that by these ministred by us and heard and believed by you you might be Partakers of the divine Nature that you in hearing might believe and in believing being convinced and brought out of darkness might receive the light and so believing in Christ have Fellowship with and partake of the divine Nature and so the Promises here appears to be the same with Gospel-Testimony and the several Heads or Branches of Promises forementioned Consider it well 1. For fallen Man the Seed of the first Adam that are under sin and death that they may attain to life and godliness receive forgiveness and be accepted into favour and become of the spiritual Seed c. Needful it is That in that Nature of Man sin be condemned and punished blood shed death and curse suffered and overcome in the same Nature risen just ascended and offered to God a Sacrifice so as Aronement be made Redemption obtained Spirit and Eternal Life received in the Man to send forth that Men might believe Act. 13.31 32 33 38 39. Joh. 1.45 and that whoever believeth on him may receive forgiveness and life And such a Saviour God from the beginning promised to Mankinde and after more explicately to Abraham and by the Prophets and Jesus Christ that died and rose c. is this very Promise fulfilled as God hath now fulfilled this Promise in raising him from the dead Luk. 1.69 70 Joh. 14.6 Eph. 2.17 Rom. 3.25 1 Cor. 3.11 1 Pet. 1.21 25. Joh. 6.48 Isa 42.1 c. and so set him forth in the Gospel and this Jesus so set forth is the Way of approach to God The Propitiation for sins The Foundation The immortal Seed The Bread of Life The Elect of God The First-begotten and First-born Son of God that all that believe in him may through him approach to God receive forgiveness be united to and built on Christ and so become of the same seed born of God a Son of God by vertue of the Death and Resurrection of and union with the Son of God And this fulfilled Promise Joh. 3.14 15. Act. 2. 3.9 26. 13.38 39 and so the Promises under this first Head or Branch of Promises of things done are exceeding great and precious and to be held forth as the Promises of God fulfilled that in believing Men might be begotten by and born of the Word or Promise so that to conceive or suggest to any another Seed an elect Company for whom this Seed should come and die is altogether erronious there is but one blessed Seed in which blessing is and that is the Seed of the Woman of Abraham in which is blessing Gal. 3.16 26. And this Seed was not a People for Christ to die for but it is Christ dead and risen and by his communicative vertue all those that through Grace are brought in to him and united to him as such a Seed to bring Men in therefore to be of this Seed this Promise fulfilled in him is to be preached 1 Cor.
within which true Believers then had and now have that for their good Phil. 31. 1 Joh. 1.3 4. 5.13 2.20 26 27. written without by the Holy Spirit in believing putting it in their Minde and Heart written within and yet the same and more encreased within by use of that without and so that both without and within fenceth us against Seducers And this gracious God in Christ with his gracious Minde as made known and written is that we call Scripture be it written or printed over and over in Hebrew Greek Latine English or any Language be it in Paper or Parchment in Tables Rolls or Books This not the Writing but the Thing written we mean by Scripture And now God hath been so gracious to cause the great things of his Law to be written to us and then called Scripture shall we because of the meanness of a Scribe the homeliness of the Letter and commonness of the Books in which it is conveyed to us contemn and despise it and call it Letter Ink and Paper and Scripture without us and so count it as a strange thing surely then this will be charged on us as a great sin Hos 8.12 Joh. 12.47 48. and a rejecting of his Word and that Word without us despised by us and therefore not within us shall yet judge us at the last day As for any other Scripture within us then this Testimony of Christ and God's gracious Minde in him that is written in the Scripture that is without us we desire not but to have this written without to be enlightned to our hearts and in understanding believing loving or retaining the same to have it by the same Spirit that first testified it to be testified and written in our heart within us so as our hearts be framed into the same Minde and design with God and Christ so we desire it more and more written within Gen. 8.21 Jer. 17.9 But wheresoever this Testimony of Christ that is written without is slighted and that is not it within Prov. 28.26 Isa 8.20 as is said All within is filthy and deceitful and he is a fool that trusteth his own heart or a Spirit of falshood when God hath given us so good a Law and Testimony to resort unto Object 3 Whatever it be that is written yet the Letter is dead and killeth and it is the Spirit that quickeneth Answ This is partly if not fully answered in the former Answer yet I shall consider the words as used in 2 Cor. 3.5 6. Our sufficiency is of God who also hath made us able Ministers of the New Testament not of the Letter but of the Spirit for the Letter killeth but the Spirit giveth life Now all that is objected against the liveliness and plainness of the Gospel in this place lieth in these two words Letter and Spirit which if right understood according to Scripture-Language and import clears all and shews the Objection forceless Consider it 1. By Letter is not here meant A B C c. opposed to a blank without such Letters or to a breath without a Sound the word Letter is not so used in any Doctrine of Law or Gospel nor yet by Letter is meant Syllables and Words written and read over and spoken opposed to some secret and insensible conveyance of the Minde to the inward Spirit Scripture doth not so use the word Letter nor yet is by Letter here meant the outward sound of the words in Ministration of them by reading speaking or receiving them in hearing and understanding them according to the outward import of the words But by Letter is evident to be meant the Thing it self that was written in the Law of works to be done under a penalty and the so doing of it and so the Apostle in reproof of the Jewish Zealots that boasted much of their keeping the Law used the word Letter Rom. 2.17 24. to signifie the Law of Works Circumcision being that outward Covenant in which all that came to be of Abraham's Family were obliged to wait on God in use of all Ordinances given though Circumcision was before Moses Gal. 3.4 and so not of Moses yet when God gave the Law to Moses and by Moses to the People then Circumcision did still oblige all the circumcised to observe all the Ordinances given them by Moses called the Law and none but the circumcised had Liberty to have Fellowship with them in the use of those Ordinances whence all that people Exod. 12.48 Ephes 2.11 12. Rom. 15.8 Eph. 2.11 Gal. 5.6 11. 6.15 which did so worship God were called The Circumcision and all the outward Duties in that outward Worship and Ceremony together in one called Circumcision And this outward Circumcision is plainly said to be that of the Letter Rom. 2.27 29. and opposed to that of the Spirit whence also it is opposed to Faith in Christ according to the Gospel which Grace given and received freeth us from the Bondage of that Law Rom. 7.6 that we may serve in newness of Spirit and not in the oldness of the Letter Rom. 8.2 In which sense the Gospel that is the Law of the Spirit is opposed to this Law of Works called The Law of Sin and Death And it is before shewn That this Law was given to discover Sin and sentence to death that Men might be driven to Christ and so its End was to Life but to Life in a killing way Death by this Law and Life in Christ for whom it fitted and to whom it led Now consider That as the Apostle saith not The Letter of the New Testament whose very outward Sound is of Life but The Letter so it was not a dead Letter that killed or could kill it was not Words writ read spoken or heard only but the Things imported therein Rom. 2.17 18 19. 9.31 32. 10.1 2 3. Phil. 3.2 3 7. John 5.45 understood and minded that did discover to them their Duty and move them to set on the Performance yet when they did this to get Righteousness and be Righteous in they went wrong and their Works were but dead Works their conceited Life thereby a Deceit and they still Dead though trusting in the Letter or those Duties doing still swerving from the end for which the Law or Letter was given this was Confidence in the Flesh For God's end in giving that Letter or Law Gal. 2.21 was not to make them Righteous by it but to discover sin and sentence them to death that so they might be enlivened by Christ in respect of which gracious end of God and the Tendency of the Letter or Law thereto it is affirmed in the Ministration To have been glorious and also profitable Rom. 7.7 13. 2 Cor. 3 7. Rom. 2.25 if so observed for so it ministred sin in discovery of it and death in the sentence and so killeth that in that way they might be brought to Life not by
unto God and so sanctifying and chusing them to be his peculiar People and accordingly we may understand the words All Every Many Us were to be of more-general or more special extent though the word World be never used to express the Elect onely but if the Business about which the Sayings are be of Men though as his Instruments the Sense according to the Business may be more large or strait but not so large nor so peculiar as in the Works of God and Christ onely 5. The manner of speaking and propounding whether it be by Propositions of Generals or Specials and whether it be for believing onely or for example also and whether it be General or Particular and Applicative and accordingly we understand the Sayings more or less largely so in the Gospel-Sayings observing whether they be Propositions of Truth that Men might believe or of Example for Men to follow or Propositions General to Men or Special to Believers or Particular and Applicative Sayings we may know the Sense to be more General and Large or more Special and Limited to some Special accordingly 6. The end and scope of a Speech or Saying whether it be to set forth a Person or a Business and if of a Person whether it be to set forth who he is or what he is or whence he is or where he is or if his Business whether what he hath done or what he doth or what he will do and for whom and that whether in General or Special and for what end And accordingly we understand the extent of the Sense and so in Gospel-Sayings we may understand in minding the end and scope of them whether to set forth the Person of Christ or his Business or the Persons of Men and their Business or the Persons of Believers and their Business and if the Person of Christ then whether to shew who he is or what a one he is or whence he is or where he is and if of his Business then whether to shew what he hath done and for whom and for what end or what he doth or what he will do and whether in General for All or in Special for Believers c. accordingly the Sense imported General or Peculiar 7. How Words more hardly understood in some Sayings are explained and shewn to be meant and intended by them that use them in other of their Sayings and how taken and understood by them that are acquainted and conversant with the users of those Sayings and so though the same Word hath divers meanings one in one Saying and another in another Saying in one Saying proper in another figurative yet by this Observation it is easily understood by the Sentence in which it is And the like we may observe about Words in Scripture Sayings that have some obscurity and one meaning in one Saying and another meaning in another Saying yet in like Sayings the meaning of those words is explicated by the Spirit that spake them and hath been understood and recorded by the Holy Prophets and Apostles and may be understood by all that believe their writings in comparing one place with another so that we compare like Sayings or Sayings of like things together as if the Sayings be of God of his Works of Creation Redemption c. and by God said see the sense of the Word as given and explicated in like Sayings and compare not God with Men to make the Sense of a Word used by Men and in Sayings Businesses of Men to be the Limit of the Sense and Force in such Words spoken by God and of his Works And these things observed the Import of Sayings in Scripture will not be so obscure as many pretend And for these things though I might yet I have not quoted Scriptures but leave that to be seen in the following Discourse I know such as pride themselves in their Learning and skill in Tongues Sciences and Arts will push at these simple Observations but they need not for they are not intended for them though even they will run into Absurdities if they neglect and go contrary to them but they are writ for such as are unskilful in that Learning that such as have the use of Understanding may consider that which they read in Scripture and I suppose it will after appear yea and in some Scripture-Commands and Appeals to be even there directed unto For present see f Rom. 7.1 1 Cor. 9.7 8. 11.13 14.19 20. 2 Cor. 4.1 Fourthly The plainness of the Gospel-Testimony of Christ will yet farther appear if we minde in comparing Scriptures the Distinctions mentioned therein of the manifold ends of the Death of Christ one to make Propitiation for sins one to confirm the New Testament and one to shew Love and Obedience to his Father and Love to and Care of his Sheep in witness-bearing to the Truth and therein to give us an Example and likewise minde the different extent in regard of these ends and observing also the Tense and Person and change of Tense and Person used in Scripture-Sayings These four Rules observed I hope the Sayings of the Gospel in the Testimony of Christ will appear plain to all that desire and pray to God for Understanding And yet to make all the more useful to understand the Testimony of Christ Before I set on the discovery of that I will add a few Words more about God's Creation of the first publick Man and that Man's Fall and Misery for remedy whereof the second publick Man came CHAP. 9. Of the Creation of Mankinde in the first Adam 1. IN the beginning God created and made the Heaven and Earth and Sea and a world of Creatures in each of them and all to shew forth his Glory Love and Bounty for the benefit and commodity of Mankinde and all before he made the first Man And so it appeared the first Man had no hand or counsel in the Creation of any of them all being made and surnished for him before he was in being a Gen. 1.1 26. 2.5 7. Psal 104.1 23 24 25. 8.3 9. 2. He created and made Man of the Dust of the Earth and breathed in him the breath of Life and so made him a living Soul yea a Natural Man Male and Female fit for multiplication in a Natural way yea a publick Man so as all Mankinde were in him created and in respect of species or kind all in him as he was b Gen. 1.27 28. 2.18 23 7. 1 Cor. 15.45 47 48. Act. 17.26 3. He made this first publick Man and so all Mankinde in respect of kinde in him in his own Image or Likeness c Gen. 1.26 27. not God but Man d Ezek. 28.2 6 9. Isa 31.3 Gen 1.26 27. nor equal with God for that was the peculiar Priviledge of the Word the Son of God that was with God and God e Prov. 8.22 30 Phil. 2.6 John 1.1 2 3. But Man of the Dust and therein a
the act and freeness of Jesus Christ himself in so offering and that he himself hath done it yea compleatly done it and once for all so as it shall no more be so done by himself nor remains for any other to offer him in any sort to God a Sacrifice for sins nor to add any thing to compleat that offering it being compleated by himself already once for all and as Man he himself alone and by himself though for others did offer this Sacrifice so as there was no Creature either Man or Angel that did or in respect of real acting can in any sense of offering be said to have offered the same with him or to be any part of the offering offered by him but he was both that offering and offerer and no other Man in or with him no not in that sense of which it is said Levi also who received Tythes Heb. 7.9 10. paid Tythes in Abraham for he was yet in the loyns of his Father when Melchizedec met him so as Levi though not in person yet in specie though not with his own hands yet by and in and with his Father in whose loyns he was and from whom he naturally proceeded he did so and in that manner also pay Tythes in Abraham but so can none be said to have offered this offering and Sacrifice by in and with Christ for Jesus Christ had none in his Loyns to come forth of him as Abraham had or as Adam had such a conceit would be very carnal gross and erronious Christ took the Nature of the first Adam and so of all Mankinde that were in the first Adam's Loyns that in that Nature having suffered and overcome Death and being filled with the Holy Ghost he might be and so is a spiritual man to quicken and draw in of the Sons of the natural Man to himself and so make them his spiritual Seed that were not before so by uniting and conforming them to himself by vertue of his Sacrifice offered without which they could never have been his seed so that there was none in Christ to die and rise and offer Sacrifice in him in such a sense as Levi paid Tythes in Abraham nor yet in respect of that sense naturally and actually in specie as we all sinned and fell in the Loyns of our first Father Adam nor was Christ bound to offer this Sacrifice by any pre-engagement upon the account of Mankinde or any of them as being in him or chosen in him or allied to him for his Engagement is free and voluntary and before his own voluntary Engagement to take the nature cause and place of the first publick Man in hand and therein to undertake for all Mankinde to suffer and offer up the acceptable sacrifice he was not engaged to him or any of Mankinde For then his Oblation and sacrifice he offered had not been every way in all respects only of himself and altogether so free as it was in respect of Mankinde and his love to them but by reason of such a pre-engagement some had had some influence upon him and so power to have enjoyned him to take Man's Nature therein to lay down his life yea and by vertue of that pre-engagement and election in him so by vertue of their interest in him to have challenged some right in the very sacrifice it self so far as to have it in some sense counted their offering it together with him but that no such thing could be the dissimilitudes between the first Creation and the new and between the two publick Men do fully and cleerly shew as is before shewn in Part 1. and Chap. 13. and in divers expressions and plain sayings of Scripture Rom. 5.15 But not as the offence so also is the free-gift for if through the offence of one many be dead is not this the same with that before vers 12. By one man sinentred into the world and death by sin and so death passed upon all men in whom or for that all have sinned Adam sinned not alone nor simply as a publick Man so as his sin became no otherwise the sin of all Mankinde but only by meer imputation in an act of severity of vindicative justice he standing in the room of all Mankinde but Adam as the publick Man had also all Mankinde that were naturally to come forth of him in his Loyns and so in that his sinning all Men sinned in their species or kinde though not as then in that act in their individual persons and so all sinned one as well as another all alike without difference and coming forth naturally from him are so in their persons as naturally truly and verily found and beheld as having sinned in him as Levi was to have paid Tythes in Abraham and not only so but the Nature and inclination of Mankinde being polluted in and by that very first sin they come forth polluted and so add more sin of their own Rom. 5.18 and so justly and deservedly the condemnation of the first Man was both by imputation and also naturally the condemnation of all Mankinde or unto all Men and the wages of sin to Adam and to all his posterity is death Rom. 6.23 and that by due and just desert all being made sinners in their own persons in coming forth from him by propagation Rom. 5.19 whence also the word all men vers 12. and 18. is in a double consideration turned into the word many vers 15. and 19. namely to explicate the word all to shew it to be a great number that the evil of the first Man's offence may the more appear in the heynousness of it and also as having more special relation to those that are already come forth in their personal beings naturally from Adam and so came forth under such guilt and defilement of sin and liableness to death which are all Men that have had their personal beings naturally from him and these also are a great number even Many Vers 13 14 19. though there be yet more to come forth from him Yet now though there be a similitude here in respect of the number of persons Vers 18. and the verity of imputation and efficacy between the disobedience of the first publick Man Vers 14. and the obedience and righteousness of the second publick Man yet there is some dissimilitude the first being but a figure of the second and Christ the Truth exceeding all that figures could shew forth and so for Jesus Christ the second publick Man as he was a new gift of God and given to be the Saviour of the world so he also as freely came forth and was made Man under the Law and as freely died and offered up himself a Sacrifice to God for Mankinde the whole kinde without difference and so for all Men to make an Atonement for their sins they are fallen into and this he alone he himself did freely not being engaged to them by vertue of any
fall into the ground and die it abideth alone but if it die it bringeth forth much fruit and so he plainly taught them out of the Scriptures after his Resurrection that it behoved Christ to suffer and to rise from the dead the third day and that Repentance and Remission of sins should be preached in his Name among all Nations Luk. 24.45 46 47. beginning at Jerusalem and in teaching this he taught them many mysteries about the vertues ends and efficacies of his death and that distinctly also as to say 1. His death in one respect and end was satisfactory for the Remission of sins to make peace and atonement with God for Men Isa 53.5 Rom. 5.18 14.7 8 9. that they might be released from the first sentence and curse in the first death into his dispose that he might bring them out of that death as was prophesied he should and is confessed he hath done and this he did teach them often Mat. 26.28 Joh. 6.51 Psa 40.6 8. 49. 7 8. Mic. 6.6 7. Heb. 10.1 10. Isa 53.6 Rom. 8.32 Psa 40.6 7 8. Heb. 10.5 10. Joh. 10.17 18. and in respect of this end his death and ransome giving is unimitable by any other not in respect of this end did either Jews or Gentiles Scribes Priests Governours People or Souldiers lay on him our sins and so for that put him to death it was God the Father that so laid our sins on him and delivered him to death for our offences and his own free offer to accept and do the will of the Father for us and this also our Saviour himself taught them And in this offering himself he had to do with God onely for Men and with God it is so effectual that he hath granted all this to him upon this account without any further business to be done by him for this grant and it shall be manifested to all Men so evidently one day Psa 2.10 11. that they shall acknowledge it true and him Lord to the glory of God whether now they will believe it and in him or no. 2. His death in one other respect and end was confirmatory and sealing Heb. 8.8 9 10 11. 1 Pet. 1.5 2 Cor. 1.20 that the New Testament of precious Promises of Forgiveness of sins of purifying the heart and writing his Law in the inward parts giving in eternal life and preserving by his power through faith unto the inheritance might be confirmed sealed and stable that believers might have a certain and undeniable evidence of the performance of them all by him in whom all the Promises of God are Yea and Amen Gal. 3.13 14 15 16 17 with Heb. 9.15 16 17. to the glory of God And this could nor be without the death of the Testator but by that even the same death that was for Remission of sins though in this respect a farther end it is done and fully confirmed and sealed but then this death also is in some respect free from constraint and so it is said Joh. 10.30 Mar. 15.39 44. Joh. 10.32 33. Heb. 9.14 15. Rom. 5.1 2 8 10 11. While he was in his strength and cried with a loud voice he bowed down his head and then and so gave up the Ghost which caused the Centurian to confess that he was the Son of God and Pilate and others to marvel that he was so and so soon dead for the Thieves that were crucified with him died neither so nor so soon and as concerning this end he is by vertue of his death c. the Mediator of the New Testament that Believers may enjoy the benefit hereof neither is his death in respect of this end imitable for any other Mar. 26.28 Mar. 14.24 Luk. 22.20 1 Cor. 11.25 nor did the Scribes Pharisees c. put him to death for this end but he freely laid down his life and gave up the Ghost and so the Testament is confirmed and of force and this our Saviour himself plainly taught them 3. There was yet one other distinct end of his sufferings and death which is also expressed by himself namely to bear witness of the Truth which he taught and this in love Joh. 17.21 23. Joh. 10.15 Joh. Joh. 10.11 12. Phil. 2.8 Joh. 18.37 Joh. 17.15 16 17 18. Joh. 10.2 3 4 15. Phil. 2.4 5 6 7. 1 Joh. 3.16 Joh. 13.14 17. 15 12 13. Mat. 20.25 26 27 28. Eph. 5.1 2. Joh. 18.11 Mat. 16.24 1 Pet. 2.20 22 23. even to his Enemies that they might believe for whom for that end he so far prayed as Luke 22.34 according to that in prophesie Isa 53.12 and in love to and faithful care over such as he had called and taught being the sheep of his own personal Ministration that heard his voice and in love obedience and faithfulness to his Father This he professeth to Pilat saying To this end was I born and for this cause came I into the world that I should bear witness to the truth every one that is of the truth heareth my voice as for the same cause when he left the World he left his Witnesses in the World And in this he instructeth his Hearers and so he doth his own Disciples that all good Shepherds may follow him herein that as he so we might not seek to be Lords over one another but to serve each other in love and in sufferings when for their good to put our selves in our Brethrens stead or place and so laying down our lives for our Brethren according to his example and this he plainly taught to them so that his death in respect of this end is moving alluring and exemplary for us to imitate and follow him and that also in taking up our Cross receiving it as a Cup out of our heavenly Father's hand in patient bearing all that for his sake and by our Father's providence is laid upon us how wrongfully soever by Men Isai 53.17 Mat. 26.63 27.12 Mar. 14.61 15.5 In holding and fast-standing to the Profession of the Truth through all sufferings Joh. 18.36 37. 1 Pet. 3.16 17 18. Joh. 13.12 13 14 17. 1 Joh. 3 16. Heb. 13.18 Mat. 10.16 18 32 33. and all this in loving and seeking the good of our enemies Psal 35.11 12 13 14. Luke 23.34 6.27 28 36. Rom. 12.20 21. and in love to and tender care for our Brethren submitting to all the lowest services of love even through sufferings for their safety good in all approving our hearts in love and faithfulness to God that we may glorifie him Joh. 17.4 7.16 17. 14.31 2 Cor. 5.6 7 8. and so his death as it was for witness-bearing to the Truth Act. 2.23 24. 3.13.15 4.10 5.30 and to witness and so to give an example of imitation to us it is not right to say That God for that did put him to death no it was the Scribes and Pharisees that for this did envy him and
I might shew how Christ is here the chief Master Doctor and Rabbi and the Prophets and Apostles the Masters of this Assembly the Scriptures the Library the Testimony of Jesus the Original the Holy Spirit therein the Interpreter the way of Learning and coming to knowledge is Attention and believing the Fellows and Collegiates are all that are built upon Jesus and so one in this spiritual house the pupils are all that like or desire to learn the Doctrine of the Gospel though yet hardly believing or weak and unstable in the Faith or believing the Truth of the Gospel and professing it but not so prevailed with by it as to be united to Christ and framed to his Minde so as to have his word in their heart these not yet to be Teachers but Learners but the residue all Teachers according to the measure of Faith and Gifts given them and their acts are Fellowship in the Gospel and to those acts the World may come also to hear And all the Ministers God approveth and sendeth forth to minister Gospel to the World they are brought up in and sent forth of this University being Members thereof as is proved in that already said and yet I would add one proof more even from the Prayer of our Saviour for these in John 17. where having prayed for the fitness furniture and blessing on the ministration of those immediately called chosen taught and set forth by himself he proceedeth in that Prayer saying Joh. 17.6 7 8 9 11 14 15 16 17 18 19 vers 20. Neither do I pray for these alone but for them also which shall believe on me through their word which is no other but his own word he received of the Father and gave to them and so it is through their Ministration of the word and so the same word and as ministred and recorded by these first VVitnesses who were immediately sent forth by him with this Ministration for the Obedience of Faith among all Nations and for all that believe through their word He prayeth Vers 21. That they all he saith not some onely or the chief Officers they shall chuse but the unfeigned Believers even they all may be one as thou Father art in me and I in thee that they also may be one in us VVhich cannot be meant of the Essence of God because he speaketh of Ministration nor is it meant onely of being one in him by the Spirit of Faith relying on him though this be included yea the union of the Father and Son in will for Ministration and of the Father in the Son and the Son in the Father and so the union between them is more then so yea I may say there is such an union between them as is higher then we can conceive and incommunicable also though the benefit of it be communicable but the union here meant appears by that foregoing and this following with the scope of the business to be the union of the Spirit for Ministration as the Father was and is one and of one minde in Christ that he should make peace by his blood and then preach peace that Men might believe and that in preaching peace he should speak his words that he gave him and seek his ends for glorifying him in displaying and extending Salvation to Men and eternally saving believing Men. So Christ was one in and with the Father in all this and in the same love with the same design did both make peace by his Blood and preach peace in the same words and for the same end the Father gave them to him and so are they one in the same love and design for the good of Mankinde in this Ministration of peace-preaching to bring Men in to believe and to preserve Believers to eternal Life And now having committed the Ministry of Reconciliation by peace-preaching to his first VVitnesses and prayed for and begun to frame them into union with him in this design he prayeth therewith for all that unfeignedly believe on him through their word and so are united to him by Faith and Love that they may be framed by the same Spirit of Faith to his minde and so be one in the Father and him in the same love and the same design for carrying forth this Ministration as he did and to the same ends though through like sufferings as he did and as the first VVitnesses did that so we may be one together with them and all one in the Father and the Son in this love and design pursued in the same way for Ministration And this to be the union meant appears also in the next words which are That the world that is such as yet believe not may believe that thou hast sent me which can be no less Vers 21. then that through their Ministration carried forth in such love and union of Spirit and way such as yet believe not may believe c. And this to be the meaning the next words shew Vers 22. And the glory which thou gavest me I have given them which is not the glory he had with the Father before the world was and with which he is now glorified at the Father's right hand for that was not then as yet given to him as he was Man but to be given him on the finishing his whole work for suffering and overcoming death and his own immediate personal Ministration and his Ascension into Heaven and offering up the acceptable sacrifice and then was that glory given him so that of this glory he speaketh not but of the glory of the Ministration given him immediately of the Father which was a more great and glorious Ministration then ever before given to Moses or any of the Priests or Prophets or John Baptist and so it 's called the glorious Gospel And this Ministration with commission with power and authority and Spirit he received immediately from the Father and so gave it as immediately to the first VVitnesses and now here mediately through the belief of their Gospel unto all unfeigned Believers in every age that through their word believe to them and all them our Saviour gives this glory of the commission power and authority for Ministration Vers 22. and that to these ends both that they may be one even as we are one in that union forementioned and so Vers 23. I in them and thou in me that they may be made perfect in one I in them The Nature of all Mankinde is in me in which I have died their Death and suffered the Curse that was due for their sins and made peace for them by my Blood and offered the acceptable Sacrifice and obtained eternal Redemption and received in the Nature of Man Remission of sins and fulness of Spirit Grace Truth and Eternal Life for Men that in believing Men might receive me and in receiving me receive it all And now these believing though not by my immediate personal Ministration yet by my mediate Ministration through the
Sacrifices for in this was many Ordinances of divine Service and this was of things to be done about the Tabernacle or Tempse Heb. 9.1 Exod. 25 to 40 ch Levit. Numb the Laver Altar Propitiatory an Order of Priesthood with Levites and their Services Sacrifices Washings Purifications Festivals c. and this part also called The Law Heb. 7.12 and 10.1 And because this part when once discovered and commanded Exod. 34.27 28. Deut. 4 5. Ioh. 1.17 was also enjoyned in the Covenant and Law of Ten Words therefore it with that and so both together are called The Covenant and The Law Now if we minde the end of this Covenant-making and Law-giving and how and for what end it was imposed on them the whole Israel or Circumcision we shall finde That in the whole or either part of it it was not put upon them to put them in such a sense under this Law as by and in the fulfilling according to the Precepts they should indeed live and get life and so the Inheritance Gal. 3.10 Deut. 27.26 Gal. 3.13 2.21 Rom. 3.24 25. 4.4 5. Tit. 3.4 5 6. Rom. 4.13 14. Gal. 2.17 18 21. or if falling short be condemned and perish for ever for that was impossible for any of the natural Race of fallen Mankinde so to get life or escape the curse yea so to get Life were against the very sufferings and Sacrifice of Jesus Christ and the end thereof and it is against the freeness of the Grace of God in justifying and saving and against the Promise fore-made with Abraham and against receiving by Faith and it neither was nor could be against any of these But this Law and Covenant was imposed and put on them for their tutoridge and nurture Gal. 3.19 23 24. 4.1 2 3 4. as a School-Master till Christ the promised Seed should come and be manifested as having compleated his first work to be done in his own personal Body And the use of it in the nurture of them is declared expresly in three things 1. Rom. 3.19 20 23. 4.15 5.20 Gal. 2.19 Rom. 7.11 12 13 24. To discover their manifold and great sinfulness and the shortness and vanity of all their own Righteousness to get life that hereby they might yield up themselves as guilty to the sentence of the Law and say Amen to the Curse and so die to all hopes in themselves or by the Law and so be prepared to magnifie Grace in the discovery of it more aboundly This the first use of the Covenant of Ten Words 2. To lead them in all their Observation of Temple-Worships Sacrifices Heb. 7.19 8.5 9.11 12 13. Gal. 2.16 and Types to look to a better Hope even to Jesus Christ to come and his Death and Sacrifice c. figured by them that in believing on him to come Act. 15.9 13.38 39 they might receive forgiveness of sins and have their Hearts purified to live to him in the love of him and one another 3. Having forgiveness and life through him and so in him Psa 116.8 9 19. 116,1 6 15 16. Rom. 13.8 9 10. Gal. 5.13 to shew forth their love and thanks according to the light and strength afforded them according to the Rule of the Law in the Precepts thereof so waiting for him to come and it or rather they in it should be so accepted as Believers and thankful And this forementioned Law given to this end was the Covenant made with them in which we may cleerly see That the Covenant at first made through Christ with Mankinde is not taken away from them in this much less made null or void by it to any Man no not to Israel but renewed and more cleerly opened with a great deal more usefulness for their observance and benefit by it afforded in it And so we may see cleerly what the people on their parts were obliged to in this Covenant and that was not to make themselves righteous and get life by doing it but by it to see their sinfulness and desert of curse and to look to and believe in him that was to come for pardon and gracious helpfulness and life and in Testimony of thanks according to their light and strength Deut. 29.1 10 11. to walk in the Observances of it and so to worship the true God and into this Covenant Moses entred all the whole Circumcision then present and to come till Christ came Yet here is not all the graciousness of God extended to them for now under this Law and Covenant they had also with it preached to and taught among them the Gospel preached to Abraham concerning Christ the promised Seed Deut. 18.18 30.11 14. Rom. 10.6 8. in whom was blessing for all Nations and who should be the great Prophet to whom all were to hearken and in believing on whom they should be saved and also the Covenant made with their Fathers Abraham Isaac and Jacob Deut. 4.31 and so the Gospel and everlasting Covenant was preached to them with and in a sort under the Law or Letter and so though Moses was a Minister of that Letter or Law of Performances which in the Injunctions discovered sin and sentenced to death and led to exercise in such Rites and Ceremonies as could not purifie the Consciences yet he did therewith discover Christ to come in whom Remission and Purgation was to be found and the Truth of all figured in their Sacrifices and Types Joh. 5.46 2 Cor. 3.6 13. and the everlasting Covenant confirmed in him in and according to which all Truth should be performed whence it is called A glorious Ministration though veiled And so it appears in that this Covenant was given in the Hands of a Mediator one that should and did stand between God and them for them to speak with God and bring and teach his Minde to them and to present their Mindes and Distesses to God and when they sinned and God was displeased to stand in the breach interceding and prevailing to turn away wrath and procure mercies for them to give them the Ordinances and set in order their Tabernacle Priesthood Sacrifices c. and to go before them to conduct them to Canaan and so to them were committed the Word and the Oracles and therein Rom. 9.4 the Adoption or means to bring Men in to beadopted the Glory or his presence in the Tabernacle among them and the Covenants that made with Abraham and a little before this we are now about the Ordinance of the Passeover made with them and this in which also the Covenant fore-made with Mankinde was included and the giving of the Law the Ministration and carrying on of the Law and Ministery given them of God by Moses the Mediator and the Services that is the Exercises of this Ministery and so the true publick Worship of the true God and the Promises both of the first and second coming of Christ
a Law of Liberty that a Law of Sin and Death this of Righteousness and Life that a Law of Letter this of Grace and Spirit that a Ministration of Sin of Condemnation of Death this a Ministration of Righteousness of Justification and Life And that Jesus Christ is given for a Law in this sense to give this gracious Law and Testament is cleerly exprest A Law shall proceed from me Isa 51.4 42.1 4. 8.16 20. c. And he shall bring forth judgement to the Gentiles And the Istes shall wait for his Law And Binde up the Testimony seal the Law among my Disciples I think none that believe the Gospel deny this but we do not all agree what this Law or New Testamental Covenant is 1. Some say It is the Gospel and in this saying there is Truth Gen. 12.3 Gal. 3.8 for it is good News which was promised and is discovered in the Gospel but the Gospel was preached to Abraham before the everlasting Covenant was made with him and he and Isaac and Jacob after the making of the everlasting Covenant sojourned in the Faith thereof a hundred ninty one yeers in the Land of Promise and after that the Children of Israel sojourned four hundred thirty yeers in Egypt before the giving of the Testament given by Moses under which the Gospel was preached also Heb. 8.13 and did not make that Testament old or decayed as the coming in of the New Testament doth so though Truth be in this saying yet it answers not the Question at all What New Testament is 2. Some say The New Testament is the Gospel as now declared since Jesus Christ came in the flesh and died and rose and offered the acceptable Sacrifice and sent forth the Holy Ghost Surely they that then preached him to come and do all this preached Gospel yet was the first Testament a distinct thing then besides this And so those that now preach him come and having done all this preach good and true Gospel yet the New Testament may yet be some farther distinct thing then yet mentioned in it though I confess this saying hath much Truth in it and more tending to satisfaction then the former Isa 42.6 8.16 but yet it satisfieth not because of that said before and because all here mentioned is preached in his being a Light to the Gentiles and that is somewhat peculiar to be for a Covenant of the People besides the everlasting Covenant as to be made in compleat performance is mentioned in the Gospel also so that there is more in the Gospel then New Testament though all in the Gospel as now come forth is to be preached under the New Testament as the Gospel was before preached under the old So this saying shews not what the New Testament is to any satisfying 3. Some say The everlasting Covenant made with Abraham now the old Covenant that shadowed it is taken away by the coming of Christ and that so cleerly opened in the Gospel that is therefore called The New Testament This hath much Truth in it and comes nigh to satisfying leaving room for Faith without Mosaical Observances to lay hold on this Covenant as confirmed in Christ to Abraham Heb. 8.6 10.19 and to wait for the making of that Covenant in performance to all the Seed And this might seem to be grounded on Heb. 8 But when I consider That the Holy Ghost speaks there of Laws Heb. 8.10 10.16 and saith I will put my Laws into their minde and write them upon their hearts whereas the Prophet mentions but one Law Iâ—r 31.23 saying I will put my Law in their inward parts c. this gives me to conceive a twofold performance of that Jer. 31.33 34. one spiritual onely to the Sons of God by Faith in and by the first coming of Christ the other literal and spiritual both on Soul and Body at the second coming of Christ of which the Prophet more especially speaketh including the former and so leaving room for a New Testamental Covenant to come in and remain from the first coming of Christ to the second in stead of that old faulted Covenant Ier. 31.32 And the Apostle speaking there more especially of the first coming of Christ and things done thereby including the second coming and things to be then done he speaks of both Laws the first whereof is the New Testament as shall after be shewn and doth here also in this That the Prophet expresly and the Apostle inclusively speaks of a time yet to come saying After those dayes that is Ier. 31.8 31 32. Heb. 8.10 when God hath brought both Israel and Judah together into their own Land and converted them Besides here is that mentioned that shall be but is not done to any Believer in this life nor fully will till it be done to them all together at that day as so to know him as they shall teach no more every Man his Brother saying Know the Lord for they shall all know him note this well from the least of them to the greatest of them and what time that is the Apostle tells us and he so forgives iniquity as he will remember their sins no more no 1 Cor. 13 9 10. 1 Iob. 3.2 Ier. 31.33 34. Heb. 8.11 12. not by any corruption abiding in them or any weakness on them in Soul or Body any pain hunger thirst mortality or death as the Spirit explicates it to us Rev. 21.3 4. so that not onely the New Testament but somewhat more even the whole everlasting Covenant as made with Abraham and David is in Heb. 8.10 11. which Covenant being made and lived in so long before the first Testament did not make that Testament old no nor yet the renewing of it to David so that cleerness of satisfying is not yet in this saying and yet truely this everlasting Covenant made with Abraham and renewed to David signed with Circumcision the literal fulfilling as typical both for the Inheritance and King being over the spiritual fulfilling begun by Christ compleated in him manifested and extended by him and the first Fruits received and receiving by the spiritual Seed Rom. 8.23 24 25. 1 Pet. 1.3 9. and the Harvest and full of the Covenant in Soul and Body is that we wait for so that this very Covenant is the Flower of our Hope and it is confirmed in Christ begun to be performed in and by him and given in him and he given for a Covenant and in believing in him and receiving him it is by Faith received and Hope of real receit enjoyed a blessed Hope If any say But the outward Sign and Seal of the Truth of this Covenant to testifie withal which Abraham had is wanting to us I answer That typical fulfillings of the Covenant are over and Circumcision as it was a Seal so it was a Type and Figure also Blood being shed in it and what it did typisie and figure forth the
follow them Joh. 14.16 17 26. 16.13 15. Joh. 15.4 11. Gal. 5.5 6. in sending his Spirit to teach lead comfort and guide them as hath been shewn in his Purposes and Promises and on their part that they abide in him and so walk in Faith that worketh by Love waiting through the Spirit for the Righteousness of God in all these Promises by Faith In which living by Faith they shall be daily nourished with the Grace Strength and Goodness of the Divine Nature in Christ and so to walk in Love which will fulfil all the Righteousness the Law requires of them and also on their parts in case by any Forgetfulness or Temptation 1 Joh. 1.7 9. they fail in the exercise of their Faith and Love and so be drawn aside to serve some lusts of the flesh that they then confess their sins and crave pardon and healing in his Name and he for his part engageeth to heal them and so to keep them through Faith unto Salvation ready to be revealed in the last times and for help of their weakness he hath afforded them his Ordinances to attend Mat. 28.20 Joh. 13 14 15 16. 1 Joh. 1.9 1 Ioh. 3.23 1 Ioh. 4.21 Joh. 14.21 Prov. 3 4 6. in which he hath promised to meet with them and bless them all these things are shewn before in the Purposes and Promises The Engagements on Christs part are seen in his Promises of Spirit Healing and the Engagements on Believers parts seen in his command to them affirming such as are his to have his commands in them and these commands they are That Christ in the Name of Wisdom chargeth his Sons to keep in the middest of their Heart And so we may see in these three foresaid points what the New Testament is nor can any thing here required be grievous to any that are in this New Testamental Covenant For 4. Rom. 8.1 2 3 4. There is therefore no condemnation to them that are in Christ Jesus who walk not after the flesh but after the Spirit What Consolation is this for such as through believing the Testimony of Christ are brought from under the bondage of the Law and Old Covenant Rom. 7.1 2 4 6. Gal. 5.16 17 18. Rom. 7.14 17 20. into this New Covenant with Christ to bring forth fruit to God and serve in newness of Spirit though they have flesh in them which lusts against the Spirit and much trouble thereby so as many infirmities be found in them and some failings yet if they allow not the same and so yield not to walk after the flesh make not that their Way and Trade but walk after that is allow like and yield up themselves to live sow to and walk after the Spirit the Law of Grace proceeding from the Testimony of Christ believed in their heart if according to the Light Strength and Motion given into their Hearts from this Spirit they do delight in the Law of God and desire and will to walk in it and so yield themselves to walk their wants and weaknesses which they would not are not charged on them there is no reproof no condemnation from God from Law from Conscience that shall wound them nothing that shall break their peace none to them And this the Apostle delivers positively as very Truth and then sets to his Seal rendering his own experience of the same Truth for he also had his flesh his carnality his Law in the Members rebelling against the Law of his Minde and so both disabling him from doing all that good he would and carrying him as a Captive to the Law of sin which discovered his sinfulness and of Death sentencing him to death the beholding of which caused a cry yet believing on Christ he saw and found deliverance so that this Law discovering sin and sentenced to death had not power to fasten its condemnation on him For saith he the Law of the Spirit of life in Christ Jesus hath made me free from the Law of sin and of death Rom. 8.2 As if he should have said Though it discover sin in me and sentence death upon me yet it cannot fasten on me to condemn me for I looking to Jesus Christ that hath suffered and made peace for sinners in believing on him The Law of the Spirit of life in Christ hath made me free Joh. 8.36 c. And this also he builds on the true and sure Foundation that is laid open for all and gives a general Rule saying vers 3. For what the Law could not do in that it was weak through the flesh Rom. 8.3 the Law given by Moses discovering sin and sentencing to death was in it self good and holy and promised life on performance but could not give it because of the weakness of flesh so as Men could neither satisfie in performance nor yet in suffering the punishment but they would have perished in it but God sending his own Son in the similitude of sinful flesh and for sin or because of sin or by making him a Sacrifice for sin condemned sin in the flesh even executed judgement on the flesh or Nature of Mankinde that sinned in the person of his own Son as the publick Man in the room of Mankinde and that to this farther end that the righteousness of the Law the life it promised and could not give us and the righteous affections and love services it required not affording strength to bring them forth might be fulfilled in us Rom. 8.4 us that believe in Christ and so are in him having received Remission of sins and Spirit with a new inclination that it might by degrees be fulfilled in us who walk not after the flesh that is delight not in and approve the Wisdom Righteousness Confidence Affections and Lusts of the flesh which were all condemned and crucified in Christ his being condemned and crucified upon the cross for us so that we make not this flesh our Lord and rule and our way to walk after it but after the Spirit In eyeing and believing in this Blood and Cross of Christ and accepting it Rom. 3.25 4.5 23 24. 5.5 8 10. so believing on him of whom the Spirit testifieth admiring the Grace the Spirit commendeth therethrough and according to the Light and Grace thereby given in the inward Man delighting in this Law of God Law of Grace of Faith of Liberty the Law of the Spirit of life and so taking it as our Rule do will incline and yield to make that our trade to walk therein Jam. 1.25 2.12 Rom. 6.14 1 Joh. 1.7 Rom. 2 3 4 5 6 7 8.1 13. Gal. 5.13 16 18. 6.8 1 Cor. 9.21 we shall receive forgiveness of sins and healing of victory over them and have assistance and encrease of life and so no condemnation Is not this the language of the Spirit in the Apostle to the Romans and to the Galatians and
Joh. 5.12 2 Cor. 5.17 1 Thess 5.23 Gal. 5 22 23 1 Joh. 3.9 Eph. 2.10 1 Pet. 1.22 Phil. 2.13 Joh. 14.1 26 15 22 16 7 8 Rom 8.10 11 1 Cor. 6.19 Ro. 5.3 1 Jo 4.13 2 Tim. 2.14 1 Cor. 6.17 12.12 13 Eph. 4. 1 Joh. 3.14 Eph. 2.2 Rom. 6.11 13 12.8 9 Act 26.18 Eph. 5.8 1 Thes 5 4 Col. 1.13 1 Pet 2 9 Eze. 36.25 Zich 13 1 Isa 4.3.4 Eph 5.11 1 Cor. 6.11 Ro. 1.10 Eph. 2.12.13 14 15. Col. 1.21 Heb. 12.22 Eph. 2 3. Gal. 3.13 Ro. 8.1 2 Cor. 5.21 Col. 2.10 Ro. 5.1 8.32 3 1 Joh. 3.1.2 Eph. 3.15 that upon any account what ever is so called in respect of its fountain termed The faith of Gods Elect. 2. For the manner of their obtaining of this precious Faith it is by Gods giving to them that holy Spirit of his whereby he raised Jesus from the dead to raise them from their death in sin to quicken them unto newness of life endowing them with a new life with a spiritual gracious and supernatural habit spreading it self upon their whole souls making them new creatures throughout in respect of parts investing them with an abiding principle being a natural genuine fountain of all those spiritual acts works and duties which he is pleased to work in them and by them of his own good pleasure 3. That the holy and blessed Spirit which effectually and powerfully works this change in them is bestowed upon them as a fruit of the purchase and intercession of Jesus Christ to dwell in them and abide in them for ever Upon the account of which inhabitation of the Spirit of Christ in them they have union with him i. e. one and the same Spirit dwelling in him the head and them the members 4. By all which as to their actual state and condition they are really changed from death to life and from darkness to light from an universal habit of uncleanness unto holiness and from a state of enmity stubbornness and rebellion c. into a state of love obedience delight c. And as to their relative condition whereas they were children of wrath under the curse and condemning power of the Law They are upon the score of him who was made a curse for them and is made righteousness to them accepted justified adopted and admitted into that family of heaven and earth which is called after the Name of God These alone are they of whom we treat of whose state and condition perseverance is an inseparable adjunct c. So far he For his stating the question about perseverance what that is I do not meddle with it may be consented in of all hands But for the faith and Saintship I shall consider it because he begins and ends his discourse or description of these with setting them forth as those alone of whom the discourse is Also having before confessed not to stand for the former kinde of faith And this he hath set forth is in such dark and unscripture-like language though many be quoted that let but the mixtures put in about the former kinde of faith beleevers and Saints Confessed True in its kinde be removed as being no parts of it as they are not And there is nothing in this description that will stand but what is found in that which will appear in every particular of his mentioned concernments and what is that then contended for let them be considered and the rather because there is but one true kinde of faith and all else false I desire therefore the Concernments may every one be considered according to Scripture and Scripture-language without prejudice CHAP. XV. Of Mr. Owen his first Concernment 1. HE saith these Saints and beleevers Eph. 2.1 2 3. By nature the children of wrath they are as well as others The Text is plain that the Apostle having said of the Gentiles They were dead in trespasses and sins where in times past they walked c. He saith of himself and the Jews That we also had our conversation among the children of disobedience c. And he saith not are but were by nature the children of wrath even as others or as some translate it as also the rest or as some translate it Naturally the children of wrath even as well as others But neither the Text nor any translation puts in that as the Jews conformity with the Gentiles That they were even as they dead in trespasses and sins though that in some sense were true of the unbeleeving Jews Rom. 11.16 Rom. 3 2. 9.4 Psa 147.19 20 John 4 22. Rom. 3.2 9 4 5. Eph 2.11 12. Rom. 3 9-19 yet not in full sense even as the unbeleeving Gentiles before the Gospel was sent to bee preached to them For the Jews were the natural branches Not so the Gentiles The Jews had the Oracles Covenants Promises and service of God committed to them Not so the Gentiles The Jews had the worship of the true God among them and so the hope set before them and therein means more abundantly to come in to him for receiving and enjoying the same by faith which the Gentiles had not Yet these Jews not by faith coming in Eph. 2.13 14 15 16 17 18 3 5 6.9 were no better but disobedient and the children of wrath even as the Gentiles Now by Christ the partition wall is broken down and by the Gospel the same priviledges with greater inlargement and more spiritual and effectual means given to the Gentiles yet notwithstanding whether Jews or Gentiles such as are not by this Gospel and means it affords Rom. 3.9.20 2 25-29 Joh. 3.36 gained to beleeve and so converted and changed in disposition and conversation what ever knowledge or means they have what ever humane righteousness or profession they have yet walking according to the wisdome and will of the flesh or according to the oldness of the letter they in respect of acceptance with God and eternal life are no better than others but under displeasure and wrath and in the same danger even as others The children of wrath and if here be put in dead in trespasses and sins it will stand even as others Now the difficulty lyeth in what sense Nature is taken for which I will not strive Let men take it in what sense by Scripture they will 1. If by Nature be meant the first or natural birth as men come from Adam by propagation and so sinners Rom. 5.12 18 19. and bear his image which is common to all men Then it overthrows the fancy of some a certain number of persons severed from others before they were born to be an elect people to Son-ship and eternal life for if any were so elect as Adams sons from eternity before the world was then were they not born or by birth The children of wrath even as others no there would be a great and wide difference in humane things men will easily discern it If
faith yet they cannot be saved That first mentioned faith flowing from such an election and purpose of God concerning their persons is the faith of Gods elect This I say Paul never taught nor is there any one line in Scripture to affirm it the Spirit of God leads no man so to beleeve or speak it is quite and directly cross to his Testimony as is shewn at large Part. 2. Chap. 9. Page 87 88 89. Part. 4. Chap. 10. 11. So that the faith here commended is the same with that Heb. 6.4 5. And as for Rom. 8.28 how it speaks the same thing and not a word for this reproved fancy is shewn before at large See Part. 4. Chap. 6 7 8. And so likewise is that Act. 13.48 in Part. 5. Chap. 6. Page 317 318. So that Eph. 1 4. is likewise shewn to make nothing for it Part. 3. Chap. 12. Page 221. And that 1 Pet. 1.2 3 4 5. speaks not of an eternal purpose of God concerning some certain persons of Adams sons in a decree to elect and eternally save them but of the manner of the election of such as were already actually elected viz. That it was through the sanctification of the Spirit unto the sprinkling of the blood of Jesus 2 Thess 2.13 exprest elsewhere The beleef of the truth in which that sprinkling is received This election being according to the fore-knowledge or fore-approbation of God who hath fore-appointed and approved this way for electing and choosing such as beleeve his Testimony as is at large shewn on Rom. 8.28 Part. 4. Chap. 6. 7. 8. So that this Concernment hath gained nothing for any other kinde of faith than that he confest at first true in its kinde I would he had not cast it by CHAP. XVI Of his second Concernment 1. HE saith for the manner of their obtaining this precious faith it is by Gods giving to them that holy Spirit c. In this I shall note three things in which it is pretended to be not only peculiar but of another and better kinde than the former true in its kinde 1. Hee saith It is by giving that Holy Spirit of his whereby he raised Jesus from the dead to raise them from their death in sin to quicken them unto newness of life In this first saying we have two things to note in the manner of true beleevers obtaining faith viz. First What God gives unto them and that is that same holy Spirit of his by which hee raised Jesus from the dead And secondly The end for which God gives this holy Spirit to them and that is to raise them from their death in sin to quicken them unto newness of life both which are very true and will by all true beleevers be so confessed yet the asserting it as a peculiar manner of obtaining faith that is of a better kinde than that mentioned Heb. 6.4 5. and another manner of obtaining also and leaving out something needful in this business to be mentioned is blame-worthy For 1 God for calling any to the faith doth not send forth or give any other spirit nor is there any other spirit proceeding from the Father and the Son than that holy Spirit by which he raised Jesus from the dead This Spirit is called his Holy Spirit the Spirit of Christ the Spirit of Grace 1 Pet. 3.19 20. Act 7.51 By this Spirit Christ preached in the ministration of Noah and of the Prophets whence those that resisted his inlightnings and teachings in those ministrations are said to have been disobedient to and have resisted the Holy Ghost And now more abundantly since the sufferings and ascention of Christ he doth in the ministration of the Gospel inlighten call convince c. whence those that shut their eyes and refuse and despise are said to despise God 1 Thes 4.7 8. Heb. 10.29 And they that after they have received the knowledge of the truth do willingly tread under foot the Son of God and count the blood of the Covenant as an unholy thing are said to have done despite to the Spirit of Grace i.e. If it had not been the holy Spirit they had resisted their sin had not been so grievous It is not good to devise pleas for wicked men to extenuate their sin And though there be a Spirit of truth and a spirit of error yet truth is one and the Spirit of truth is one 1 Joh 4 1-6 1 Cor. 12.4.11 2 Cor. 11.4.13.14 15. 1 Cor 12.2 3. though his gifts be divers and the Spirit of truth cometh onely from God and Christ And no other spirit but error is divers and many and the spirit of error is manifold and various and proceedeth not from God but from the Devil Nor can any man attain any true kinde of faith but by the Holy Ghost yea that faith mentioned Heb. 6.1 2 4 5. was attained by the illumination of the Holy Ghost and they were made partakers of the Holy Ghost And to ascribe to the Spirit the working of a faith of Christ dying and by his blood having made peace such as shall cause light love joy and fill the soul with such hope of eternal life as shall ravish the heart of a man and inwardly and outwardly change him And yet that Christ dyed not for that man or that there is no eternal life in him for that man nor truth or reality in Gods intentions to give it him Oh! yee heavens be astonished and let the earth tremble at this that any should say thus of the Holy Ghost the Spirit of truth or that God should have two Spirits one to work this faith which yet cannot be true in any kinde and a better Spirit to work a better kinde of faith His Spirit is one and holy and all his operations to bring any to beleeve like himself true real holy and of the right and saving kinde though many resist and some depart So that this line of truth was in this business not well brought forth seeing it was to oppose another line of truth and to obscure the truth of the holy Spirits operations 2. The object discovered and medium used by the Holy Ghost for bringing any to this faith and effecting this end mentioned is here sleighted and left out That is Christ and him crueified as set forth in the Gospel for sinners to look to and beleeve in For this is certain first That this holy Spirit testifieth of Christ witnesseth of his death resurrection sacrifice exalteth and glorifieth him as the Son of God the Saviour of the world Joh. 15.26 16 7 8-15 Act. 5.31 32. the Prince and Saviour that giveth repentance and remission of sins to Israel and is a light to the Gentiles and Gods salvation to the ends of the earth And that whosoever beleeveth in him shall receive remission of sins 1 Joh. 1.1 2 3. 2 2. 2.6 9 10 14.16 5 6 7 8 10 11 12 This Jesus and
but for the present The Spirit is life for righteousness sake yet the body is dead because of sin yea and something savouring of death is also in and troubling their souls But through the law of the Spirit of life in Christ as they in beleeving walk after the Spirit they are made free and enlived from the sentence and fear of death and filled with the promise and hope of life which comfort in so great love of God enlives us in love of the brethren And 1 Joh. 3.14 We know that we have passed from death to life 1 Joh. 4.7 16. 3 6 9 5.2 because we love the brethren c. We that are born of God that have beleeved the love wherewith God hath loved us and so abide in Christ keeping his commands of faith and love We know we are passed from being judged by our works according to the law which sentenceth to death into the gracious acceptance and favour of God in Christ and so into the liberty and life of Christ and enjoyment of his gracious Spirit which brings forth this fruit of love which whoever hath not abideth in death And this is true of all abiding in the faith without difference Eph. 2 2-5 and Col. 2.13 Speak of that quickning Act. 10.43 Joh. 3.16 18 36. which is through beleeving in Christ in which remission of sins and hope of eternal life is begun to be received which all true beleevers receive without difference though not in like fulness in every beleever And on that ground Rom. 6.11.13 8 9. Are exhortations to persevere walking in faith and love Secondly From darkness to light This is true though that quoted Act. 26.18 doth but shew the end of Gods sending the Gospel to be ministred to men Mat 4 13-16 without difference of any to whom it is so sent which where it comes light springs up And Eph. 5.8 shews what beleevers without difference are in the Lord Eph. 5.8.9 15. since called and inabled to beleeve and that pressed as a motive to abide and persevere walking in the light And 1 Thess 5.4 5. shews that beleevers are not in darkness of ignorance and unbeleef and how efficacious the light of truth beleeved was in them They were born of it They were he saith not some but all the children of light c. From whence he presseth an exhortation Not to sleep as others but to walk 〈…〉 c. And Col. 1.13 Is a blessing of God in giving him thanks for having delivered them he faith not from all darkness but from the power of darkness Col. 1.12 13.23 24. and having translated them into the Kingdome that is the spiritual Kingdome or government and interest in and hope of that promised Kingdome of the Son of his love for which cause he presseth their abiding and continuance And 1 Pet. 2.9 shews That Gods elect and chosen people are such as he hath called out of darkness into his marvellous light to shew forth his praises And what this light is 2 Cor. 4.6 and where it shineth is plain to be in the face of Christ Gods prime Elect. And this is true in a measure of all unfained beleevers let them minde this That conceit an elect company before the appointment of Christ to dye to be given him to dye for and demonstrate what they are and reconcile them into one condition with these Thirdly From an universal habit of uncleanness unto holiness In a begun inclination and through all the powers a tendency thereto that there may be a proceeding to perfection in holiness this is true But Ezek. 36.25 speaketh directly of the Jews when he hath returned them to their own land And as in reference to a first fruits in beleevers in this life Ezek 36.24 25 26 27-37 Eph. 5.23 26 27. It speaks of that God will do to them after he hath called them to beleeve in Christ And so of a continued business on and in beleevers till it be compleat for which he will be sought of them And 1 Cor. 6 11. speaks of a work begun and so in the beginnings of it done in them In the Name of the Lord Jesus and by the Spirit of our God And this given as a ground both to reprove some evils and uncleanness in them 1 Cor 6. 1 9 11 2 20. and to warn them from sinning and to stir them up by the same Name and Spirit to press on to further holiness And Tit. 3.5 shews the manner of this work and by what means and to what end it is done and so the beginning and proceeding but shews not the accomplishment as yet to be in them And Heb. 10.22 is not an affirmation of what is attained but an exhortation to use the right way for having a continual increase of renued holiness Heb. 10 12-18 19 20 24 25 12 12 14. upon that very ground of what we have in Christ and have begun to receive and may be daily receiving from him that so in holding last our confidence and profession we may follow after holiness Fourthly From a state of enmity stubboruness rebellion c. into a state of love obedience and delight This is no other but in change of an expression what was confessed to be in the first kinde of beleevers and Saints And indeed it is true of both alike for both so far as true are one Rom. 6.11 speaks of that done and compleated in Christ and not yet in us but by degrees and in due season to be done Rom. 6.11 12 13 14. And that laid as the ground in beleeving on him both to reckon our selves after him and in that account yeeld up our selves to live to him in which that will be verified of us that is said from vers 17 22. and so it plainly appears to be understood Eph. 2.12 13. Speaks of that state of Gentilism enstrangement to God all we Gentiles were in before Christ came in the flesh and offered up the acceptable Sacrifice and the priviledges confirmed before to the Jewish Nation were set open to the Gentiles Chap 3 3-6-9 and they made nigh by the blood of Christ that made peace broke down the partition wall slew the enmity c. and came and preached peace by which peace preached in his Name all that beleeve in him have access by one Spirit to the Father that is clear Col. 1.21 Speaks of the enmity in their mindes and of the efficacie of the Death and Sacrifice of Christ and peace made thereby and Gods love there-through appearing displayed and beleeved how it reconciled them to God And that to this end Col. 1.4 5.20 Tit. 3.4 5. Rom 5.8 10. Eph. 5.25 26 27. Col. 23 24. Heb. 8.1 2 3 4 5 6 7 8 10. Heb. 12.22 23 24 25 26. To present them in the body of his flesh through death holy and unblameable and unreproveable in his sight if they continued in the faith
his sins and judging himself and so again walking after the Spirit And this affirmed by the Apostle in this Rom 8.12 13. therefore the Apostle saith There is no condemnation to them which are in Christ who walk not after the flesh though flesh be lusting in them but after the Spirit 1 Cor. 11.31 Gal. 5.6 16 18 1 Joh. 1.7 9. Col. 3.1 2 3 4 5. which worketh by love inclining and yeelding to walk in the teachings and motions of the Spirit confessing and disowning the sinfulness that is in them by the lusts of the flesh and by the Spirit with the cross of Christ mortifying the same yeeld as servants to grace to such not withstanding the weakness molestations and failings thereby Gal. 6.16 18 19 24 25 6.8 Eph. 4 20-31 Col. 3 1-6 there is no condemnation This law of the Spirit of life which is in Christ Jesus after which they walk will free them from the power of that law of sin and death and so from all charges of sin and death And they shall not be under the Law but under Grace non yet fulfil the lusts of the flesh but of the Spirit shall reap life everlasting And on this ground are they exhorted To mortifie the flesh by the Spirit and to live in and walk after the Spirit And this is the doctrine of the Apostle as may be seen in all his writings And in this Rom. 8. as well as in Chap. 6. 7. by a general Proposition vers 1. by his own experiment vers 2. compared with 7.25 and by Gods preparation for us in Christ vers 3. and by his gracious end of giving life hereby to them which walk not after the flesh but after the Spirit vers 4. and by his following instructions and exhortations to vers 15. So that how far this quotation serves for that it s quoted for I say nothing but let the next quotation clear it 2 Cor. 5.21 Speaks not a word of any beleevers how far they have yet in this life attained much less of one more than another but directly and expresly shews the preparation God hath made for us in his Son by what way and to what end for the way it is suited to the 14 15 19. verses Him that knew no sin he made to be sin for us This is done not now to do nor yet presented to us in dark figures or parables or allegories but plainly declared to be done And that also to a gracious end suited to vers 15.18.20 Even that we might be made the righteousness of God in him He saith not And we are made as of a thing done But that we might be made as of a thing by the former done in Christ to be after done in us and so layeth here the foundation for repentance and faith Gal. 3.13 14 4.4 5. Tit. 2.14 and so reconcilement of the heart to God and walking after the Spirit that men in beleeving might begin to receive the same so that as any by faith are united to Christ and so made in Christ So is Christ made of God to them wisdome righteousness sanctification and redemption 1 Cor. 1.30 Phil. 3.12 13 14. 1 Joh. 3 2. and not otherwise And so they begin to be made the righteousness of God in him But fully and compleatly so to be will not be till Christ come again And this is given as the ground of the exhortation following Not to receive the grace of God in vain Chap. 6.1 2. Col. 2.10 Speaks not a word of the attainment of beleevers here in this life but of what they are in Christ sure in Christ as in a publick man that died and rose and gave himself a ransome for them All have dyed and are so given over to him 2 Cor. 5.14 Rom. 14.9 5.18 that to and in him they are discharged and made alive from that first sentence curse and death into which through the first Adam they fell And though this be not yet made over to all men by Christ and unbeleevers know it not yet shall none perish by that first sentence in that first death but be raised out of it 1 Joh. 5.10 11 12. Joh. 1.14 16. Col. 1.19 20. Isa 45.22 42 1-7 6.1 4. Col. 1.28 Phil. 3.7 9. 2 Cor. 3.18 Jona 2.8 Mat. 16.26 Yea not only this but God hath given us eternal life in Christ though unbeleevers have it not Yea not onely this but the fulness of grace and truth of wisdome and understanding of divine power and spirit are in him enough to draw any that in hearing behold him to beleeve in him And so the Apostle in preaching endeavoured to present every man perfect in Christ Jesus that so they might see what perfection there is in Christ and that also by Gods gift for them which beleeved and minded would take them off from other things and both draw them into him and conform them by degrees to him although such as heed it not but follow lying vanities forsake their own mercies Joh. â—7 2 3.6 7 8. 6.40 3.16 1.12 13 Rom. 10.10 1. Cor. 3.22 and lose their own souls and so are not so related to him as in which relation he gives to them eternal life and interresseth them so in himself as to interress them in all that is in him and all that is his for this is only given to them that by the heavenly call are given unto him so as they receive his words and beleeve on his name And all that with the heart beleeve unto righteousness are thus related to him and interressed by him Now if we beleeve in him he and all that is his is ours Let us minde what he is even the elect of God the Son of God the Saviour c. And what is his even the Father and Spirit the Promises the Kingdome c. And what is in him Even all the treasures of wisdome and knowledge Joh. 1.12.14 16 17. yea in him dwelleth all the fulness of the Godhead bodily so that in him we are compleat and fully furnished Whence also those that in beleeving are united and related to him Do of his fulness receive and grace for grace And what ever may yet be wanting to and in them it is in Christ for them in minding and beleeving in him to be receiving the same so that abiding in the faith of him and walking in him as they have received him in faith and love they shall be rooted in him receive more of his fulness and in due time be compleated by him because the fulness of the God-head dwels in him bodily And they as members and brethren are related to him In whom they are compleat Col. 2.1 2 3 6 9.10 he also being the head of all principality and power that hath the care and charge of all that beleeve in him And this also given as the ground and reason of the Apostles prayer for them vers 2.
spiritual Man 1 Cor. 15.45 49. that they may bear his Image So that all Mankinde are to be first considered as they have their first being in the first publick Man which at first was blessed and happy CHAP. 10. Of the fall and misery of the first Man and all Mankinde in him and so through him Psal 49.12 Man in honour abideth not he is like the beasts that perish Rom. 5.12 By one man sin entred into the world and death by sin and so death passed on all men for that or in whom all have sinned Scripture declares how this came to pass viz. 1. 1 Jude 6. 2 Pet. 2.4 Joh. 8.44 The Devil or Prince of the fallen Angels who aspiring to be higher left their own place and were cast down he envying the happiness of Man as he abode not in the Truth himself so he thought by Lyes to withdraw Man from it and bring him into the same Perdition with himself he made use of the Serpent the most subtil of all the Beasts of the Field which the Lord God made and by him as his Instrument as he now doth by the most excellent unsanctified wits and seeming holy ones pretending love and good to the Woman as to help her and her husband to a more glorious estate and greater likeness to God than that God made them in So tempting Man to his own aspiring sin he begins with questioning her about the minde of God in his sayings Hath God in saying said or because he said Gen. 3.1 4 4. 2 Cor. 11.3 4 13 14 15. Ye shall not eat of every tree in c Did he so say and intend indeed That ye should not eat at all of that tree may not there be some other meaning in his saying so to draw her from heeding and believing the word or saying of God according to the plain Import of the same and so amusing her thoughts about the sense and then perswade her to a quite contrary sense a trick he hath learn'd seducers to use whence also he is called The great Dragon That old Serpent The Devil and Satan which deceiveth the whole world Rev. 12.9 20.2 2. Man that was so loved and blessed of God and so abundantly furnished with good things and blessedly advanced by him having so plain a word that in minding and believing it he might both have known that other voice to be from a lying Tempter and have put him to flight yet Gen. 2.17 3.2 3 6. Jam. 1.13 14 15. by pondering the strange voice and parleying with the Tempter he neglected the heeding and believing the plain Import of the word given him and so hearkned to and believed the voice of the Tempter and Seducer and being so withdrawn he was inticed and did then look upon the appearing Excellency of the Tree and in looking proceeded to desire it for the conceited knowledge and wisdom pretended to be gotten by it and from desire proceeded to take of it and so handled it and from handling fell to eating of it contrary to the express Charge of his Creator This is the first sin and the beginning of the sinning of man 3. Man stayed not here but did proceed in adding to and compleating this sin to the height and that by hiding themselves from the presence of the Lord a Gen. 3.8 and by intimately blaming his Creator as not having furnished him to come into his presence leaving him naked b Gen. 3.10 Prov. 19.3 and by excusing and hiding his sin when called to account the man putting it off to the woman and intimately to God that gave him the woman the woman putting it off to the Serpent neither confessing faultiness nor asking pardon but leaving it to God's own search c Job 31.33 Gen. 3.3 12 13. so was the first sin finished 4. In this sin thus begun and finished we may discern man's demeanor towards God how evil it was and the exceeding sinfulness of this sin in his forgetfulness unbelief of the good word of God in the plain sayings and import thereof d Gen. 2.16 17. 3.3 a great sin Hosea 4.6 and disesteem of and unthankfulness for the great love of God in his Creation and the many good things bestowed on him e Gen. 1.26 27 28 29. 2.1 16. a great sin Deut. 32.15 2 Tim. 3.2 yea and confederacie with the Devil the Enemy of God and mankinde in hearing believing and obeying his suggestion in the voice of the Serpent f Gen. 3.4 5 6. a great sin 1 Joh. 4.1 5. John 5.43 And yet farther in this sin was Pride Ambition and Robbery in a high degree in conceiting aspiring and assaying to be equal with God which appertained to none but the onely Son of God Phil. 2.6 g Gen. 3.5 a sin of an high Nature Ezek. 28.2 6 9. and disobedience to and rebellion against the plain and express command of the Almighty h Gen. 2.17 3.11 a sin of an high Nature 1 Sam. 15.23 and blasphemy of God in minde tongue and deed in faulting the work and furniture of God about his own Body and assaying by himself to amend it i Gen. 3.7 10. a grievous sin Job 4.17 and unfaithfulness in his publick place both to God that betrusted him and put him in it k Gen. 1.28 2.19 Rom. 5.12 and to those that were to come of him by propagation in whose place he stood and with whom he was betrusted and also to the Creatures given pure and good into his Dominion to rule a great sin Luke 16.12 and herein murther and overthrow both of himself and all his natural posterity both of Soul and Body in dying to die a great murther of many in an high degree l Gen. 2.17 Rom 1.12 18. 1 Cor. 15.21 22. a grievous sin Numb 35 31. and extream vanity and folly in assaying to hide himself and his sin from God to avoid his judgement m Gen 3.8 10 13. a grievous sin Job 31.33 Psal 5.5 To shew how every Precept in ten words was herein gone contrary to and sinned against and all desireable good in the rule of Prayer given us as glorifying God being under his Regiment doing his will resting on him c. was in this transgression cast aside were an easie business and yet this offence so great and manifold doth still appear to be more heynous and sinful if we minde the circumstances in it as against how great glorious and bountiful a God that had made him in his Image furnished him with a world of Creatures exalted him to such a Lordship placed him in a Paradise and vouchsafed intercourse with him This sin was by him in this Paradise committed and against what and how manifold Obligations of Authority Love Benefits Instructions and forewarning given all obliging to Love and Obedience this sin was committed by him that enjoyed the good of them all And against what welfare of himself and
all his Natural Posterity to come of him it was committed And against what Knowledge and inward Natural Principle of Righteousness and with what deliberation and freedom of will when he was no way necessitated thereto he committed this sin and also how he committed this sin by the motion of the Devil in the Serpent in sayings questioning the Truth of and contrary to the plain saying of God and all for a dreaming conceit to get a shadow when he had the substance of good which he let go for it and so for very vanity it self so that we may with marvelling say Oh how vile and abominable the sin of Man how contrary to the nature and will of God! how tempting and provoking his Majesty how unworthy and unbeseeming such a Man as Adam 5. Having thus viewed Man's demeanor and sin in his fall and first offence let us minde also the misery that befel him and all Mankinde in and through him by this one so great and manifold offence and that the Spirit saith plainly was the entrance of sin and death by sin Rom. 5.12 18 6.23 1 Cor. 15.21 22. The very yielding to commit this sin brought forth fruit unto death as is evident For I. In drinking in I Gen. 3.1 13. Eccles 7.29 Rom. 8.6 7. Col. 1.21 and obeying the poysonful word and temptation of the Serpent the Natural Disposition and Inclination of Man was poysoned and polluted with that Hellish and Serpentine Venome and so Man became emptied and stripped of his Uprightness and so of his Comfortable Knowledge of God and love of God and his inward Natural Principle of Righteousness and filled with a Disposition and inclination averse to God and all things pleasing to him and bent and prone to all things displeasing to him and so became an Enemy to God II. It brought Weakness Pain and Mortality on the Body and Grief Shame and Fear of wrath and death on the Soul of Man n Gen. 3. Heb. 2.14 III. It cast man under the commanding and condemning Power of the Law of Works To love the Lord his God with all his Heart Soul Minde and Strength and his Neighbour as himself and to walk in and bring forth the Fruits of that Love he was not under the Power of any such outward Law to direct command move and lead him before for the Law of God was before in his Heart it was his Natural Inclination and Aptitude so to love and walk in it but this by his Fall was lost and gone out of his Heart Rom. 2.15 3.19 5.12 18. Gal. 4.4 yet notwithstanding God lost no part of his Authority his Goodness foreshewn to Man did still as much oblige Man to this Love and walking in it as before and so the Law without took hold of Man and had its efficacy in him to command and so to excuse or accuse but afforded him no help or power of doing it yet justly condemned for every Transgression or short coming of it and that to death and this befell all Mankinde in the first publick Man IV. IV. Rom. 8.20 Deut. 28.16 24 Eccles 1.1 2. Psal 75.3 It occasioned misery and vanity on all the Creatures made for the service and commodity of Man and put under his Dominion and turned that which was for his welfare into a snare so as all turned to be a vexation and curse to him to fill him with horror and madness to his Torment Ruine and Destruction V. V. Numb 21.21 22 24 31. Judg. 11.13 15 21 25. According to the Law of Arms and the right of a Victorer Satan had gotten the Dominion of Mankinde and so Mankinde in the first publick Man fell under the power and slavery of the wicked one the Devil that thus overthrew Man and got the power of Death to terrifie Man withal Rev. 12.9 2 Cor. 11.3 1 John 5.19 Heb. 2.14 VI. VI. Rom. 5.12 18. 6.23 Gal. 3.10 Deut 27 26. It threw man and all mankinde in that publick man unavoidably under the guilt and Dominion of sin and Death even all that first mentioned Death Gen. 2.17 and so into subjection to the Sentence Condemnation and Curse of that Law of Works under which he was fallen and to be judged by the Almighty according to that Law to suffer the utmost of the Curse it did sentence unto for all the breaches of it Lo such the Fall and Misery of Man such the foulness and fruit of this first and Original sin and such the state of the first Man in his fall and of all Mankinde in him and this without difference of any of them that Naturally were in him Rom. 5.12 18 19 6.23 1 Cor. 15.49 and come forth from him neither ever did doth or can any Man by Nature or Naturally come forth from him in any better state but in coming Naturally forth from him to bear his Image so that we may by this see a little of the sin and misery Mankinde at first fell into He that was once righteous now unrighteous he that was once in favour and well-pleasedness with God now under guilt and displeasure he that was happy now miserable yet God the same and Man changed and fallen into misery in respect of himself and all Creatures without Remedy to help of which a word or two to prepare for following Business CHAP. 11. Of the Immutability of God notwithstanding the mutablity fallen Angels and Mankinde NOtwithstanding all this Evil of Man his enmity against God and misery in himself and so his woful change yet was not there in or by it any change in God nor any alteration or failing of his minde or purpose he from Eternity was and now is and to Eternity will be the same for ever a Exod. 3.14 Rev. 1.4 8. 11.17 16.5 Heb. 13.8 Mal. 3.6 Jam. 1.17 1 John 1.5 4.8 without change or shadow of change the Father of Lights yea Goodness and Light it self and there is no Darkness in him He is Love and as for fury and wrath working out to the hatred destruction and torment of any of his Creatures it hath not its first rise from the Being and Nature of God but from such Transgressions against his Goodness by his Creatures as stands cross to his Wisdom Love and Goodness so as even from thence because of such Transgression hatred and wrath floweth from him as a Fruit of his Goodness and Love to his glorious Goodness and well-beloved Son as a just Reward of such Contemners thereof b Psal 21.8 109.4 5. 89.36 Prov. 8.22 23. Psa 119.68 136.10 20. so that fury is not in him c Isa 27.4 but the Fall and Destruction of Transgressors is of themselves deserved and procured by themselves d Hos 13.6 9. Jer. 14 8. And in all this God is of one minde and changeth not he at first made all things good and so Angels and Men righteous and such as he loved
sprung out of the Earth n Psal 85.11 Then he ascended in that very body which died and was raised again and by the Eternal Spirit offered himself a spotless Sacrifice to God and with the Vertue of his own Blood entred the holy of holies and so made peace and obtained Eternal Redemption o Act. 1.9 10 11. Heb. 8.3 4. 10.10 12. 9.12 14. And God also for this hath exalted him p Phil. 2.10 11. and taken up his well-pleasedness in him and set him on his right hand q Mat. 17.5 Heb. 8.1 10.12 and released and given over all Mankinde to him for his dispose and made him Lord of all r Rom. 14.9 Act. 2.34 36. 10.36 and Head of the Church s Col. 1.18 19. and filled him with the immeasurable fulness of the Holy Ghost to preach the Gospel and call sinners and open the eyes of the blinde c. to draw Men to himself that believing on him they might be his Church and he so confer his own Priviledges on them t Isa 42.1 8. 61.1 4. Joh. 1.12 Phil. 2.10 11. Act. 17.30 31. and that he may raise all Men from the first death that he died for them and bring them before him to be judged by him according to the Gospel Rom. 2.16 and 14.9 12. 2 Cor. 5.10 And thus also hath God testified of him and set him forth the Propitiation for the sins of the whole World u 1 John 2.2 for Men to receive Remission of sins through Faith in his Blood and so to bring them in to God w Rom. 3.25 Act. 10.43 26.18 And thus is he perfect in himself the second and last publick Man the Lord from Heaven the spiritual Man the quickning Spirit in whom the Nature of Man is restored and married to the Divine Nature in the person of the Son of God in which is rich Provision of pardon peace wisdom righteousness holiness redemption and eternal life all to be enjoyed in coming in by his call to believe on him x 1 Cor. 15.44 45 46 47. Mat. 22.1 4. Prov. 9.1 6. Col. 2.9 10. 1.28 1 Cor. 1.30 and such a one is the Man Christ God-Man God with us in our Nature for us y Mat. 1.23 glorified with the Father 's own self as the publick Man with the Glory he had with the Father before the World was which for a while he laid aside for our sakes that in his re-assuming it again we believing on him might come to partake of glory with him z Joh. 17.4 5 9. Col. 3.4 And this is an higher business than that Gen. 1.26 27. 2.7 if not as high as that which was unlawfully aspired to by some Angels and the first Man and this is the Christ nor can there be any Election in him or Belief on him but as he is such a one and so to be considered as such a publick Man the new and spiritual Man 3. In the first Creation the first publick Man had all Mankinde in him in his loyns to come naturally by descent from him and so sinned in his sinning according to that account and language Heb. 7.9 10. and so he stood in the room or stead of none and undertook for none but those that were in him and Naturally to descend from him and so Naturally his own and Naturally interessed they in him and he in them and he Naturally obliged to them But in the new Creation the Son of God the Word that was made Flesh and the second publick Man before considered as his work done in his own Body and he in that Body glorified he had none of Mankinde in him none his Friends or Brethren and peculiar Ones in and with him to lay aside such Glory as he had with the Father before the World was to be supernaturally made Flesh as he was and to offer the propitiatory sacrifice as he did no not in him as there must have been according to that language Heb. 7.9 10. if there had been any such in him nor did he interpose to stand in the room and stead and undertake to abase himself and overcome Death and offer the propitiatory Sacrifice for himself or any his peculiar Friends that were in him and loved him but for the first Man and his Natural Race that were not only out of him sinners and enemies to him as he undertook for them but are also found such when he first calleth or beginneth to work on them a Rom. 5.6 8. 1 Pet. 3.18 1 Tim. 1.15 Mat. 9.13 Luk. 5.32 so that his love his undertaking and all his grace and obligations to Men are unspeakable gracious great and free Nor hath he any other to make his seed but such as are first the seed and of the seed of the first Man him 1 Cor. 15.46 49. Jam. 1.18 Eph. 2.4 10. 2 Cor. 5 17. and those that come forth of him and bear his Image are they from among whom and of whom by a spiritual way he brings in to himself and makes them new Creatures 4. In the first Creation 1 Joh 3 5. Phil. 2 6-10 Jer. 50.4 5 6. Joh. 17.4 6 7. Psal 68.18 the first Mans work and business was easie but to dress the Garden order the Creatures and forbear eating of one of the Trees in the Garden and so to keep sin out of the World which yet he did not But in the new Creation the second Man had a great painful and mighty work to do to undergo abasement in shame and suffering to offer an invaluable Sacrifice to take away sin appease wrath make an Atonement overcome Death and the Devil to purchase an Inheritance and receive Spirit in the Man to send forth even to the rebellious that the Lord might dwell among them c. which also he hath faithfully and fully done 5. In the first Creation Gen. 1.1 Psal 33.6 75.3 2 Pet. 3 5-7 10 11 12. Rom. 8. 19 20 21. Rev. 21 1-5 the Heaven and the Earth was made of no pre-existing matter or being onely the Word of the Lord gave the very being thereto but in the new Creation it is of the old Heaven and Earth dissolved melted and overturned and then made new new created to as good and better estate than at the first 6. The old Creation was finished in six dayes Gen. 1. 2.1 2. Exod. 20.11 Isa 65.12 19. 2 Pet. 3 3-15 Rom. 8.19 20 21. each day consisting of evening and morning consisting of twenty four hours and the Rest Sabbath of the Lord on the seventh day But the new Creation is longer before it be finished and brought forth in its full perfection to open view it 's likely as many thousands of yeers as the first was of dayes it being the whole time of the supportation and decaying of the old And such Dissimilitudes is shewn in Scripture to be between the first and now old Creation and
him distinct though never divided from the Divine so that this humane Nature or Body of Christ is not only sinless just holy but also exceeding precious and beyond all our valuation for excellency and worthiness yet in this his personal body was he under the Law for us and brought before the Judgement-Seat for us and condemned and put to death in the flesh for sins committed by us in the flesh f Rom. 8.3 2 Cor. 5.21 Gal. 3.13 he himself bare our sins in his own Body to or on the Tree being put to death in the flesh g 1 Pet. 2.24 3.18 and by death he overcame death and him that had the power of death h Heb. 2.14 and so rose again just and for our justification in the same Body that died i 1 Cor. 15.3 4. and by the Eternal Spirit ascended in that Body by or with the vertue of his own blood into Heaven and offered that spotless Body of his which had satisfied for our sins by death and overcome death and risen just a Sacrifice to God k Heb. 9.12 14. 10 5-10 14. and God hath accepted him and taken up his well-pleasedness and dwelling in him and glorified him in the humane Nature also with the glory that he had in person with him before the world was and hath born Testimony of him And this the Oblation Gift Ransom Sacrifice offered by Jesus Christ the second publick Man a matchless and invaluable Sacrifice which excluded all other Sacrifices and all other works of Righteousness from being it or any part of it this Body of Christ that was crucified for us it and it alone is the Sacrifice which in his Oblation he offered to God for us CHAP. 4. 2. Who it was that offered up this Sacrifice THis is here also in Tit. 2.14 plainly express'd to be our Saviour Jesus Christ who gave himself for us plainly it was Jesus Christ he himself that did freely give himself Peter also speaking of the sufferings of Christ and having expresly named Jesus Christ that suffered for us saith of him Who his own self bare our sins in his own body a 1 Pet. 2.22 24. and our Saviour Christ saith of himself I lay down my life that I might take it again no man taketh it from me but I lay it down of my self I have power to lay it down and I have power to take it again This commandment have I received of my Father b Joh. 10.17 18. And so it 's often plainly and expressy said he gave himself for our offences Christ hath loved us and given himself for us he gave himself a ransome c. he offered up himself c. c Gal. 1.4 Eph. 5.2 1 Tim. 2.6 Heb. 7.27 If it be replied That God the Father he gave his only begotten Son he made his Soul an offering for sin he spared not his own Son but delivered him up for us all d Joh. 3 6. Isa 53 10. Rom. 8.32 I answer This is no contradiction or unsaying of any thing foresaid but rather an illustration and confirmation of the approvedness goodness and excellency of that his giving himself a Sacrifice not only in that no other Man did and that he himself did it by the Divine will and authority of the Father in respect of which will and appointment the Father did and in respect of acting and fulfilling that will he himself did but more also in this respect Joh. 10.30 1 Joh. 5 7. that the Father and he are one in respect of Divine Essence and in respect of both Natures in the person of the Son Joh. 5.17 18 16 20 21 22 23. the Father and the Son are both one in love to Mankinde and so both one in will and design so as also they work together so that the Son can do nothing of himself but what he seeth the Father do and what things soever the Father doth those also doth the Son likewise and also in that the Father fitted him with a Body for this business and appointed and sent him forth to do it and even so he willingly accepted the appointment Heb. 10.5 7 8 9 10 12. and took the Body and came to do and did it and so with free and ready will and oneness of will with the Father he did offer up himself in that body of his once for all so that the saying He gave and offered up himself is not contradicted by saying the Father gave him but receiveth confirmation and illustration of the goodness and excellency of this his gift and giving yea it opens to us the right understanding of it he came and did it not barely of himself Joh. 8 42. 1 Joh. 5.6 but in union of will and approbation of the whole three in one God the Father sent him he came and the Holy Ghost witnessed of him Gal. 4.4 the Father sent him forth made of a woman of the Seed of David and the Holy Ghost sanctified that Seed in the wombe of the Virgin and framed him a Body thereof Luke 1.35 uniting it in the very framing to the person of the Son of God and so it was not the Father nor the Holy Ghost John 1.14 Rom. 1.3 but the Son that is the Word was made flesh of the Seed of David yet the Father by the Spirit made it so and the Son accepting willingly to receive this humane Nature into union of person with himself and to be thus abased he is truly said to have made himself of no reputation Phil. 2.7 8. and took upon him the form of a Servant and humbled himself so it was not the Father or the Holy Ghost that did die Joh. 10.17 18 1 Pet. 3.18 but the Son in the humane Nature or Body which he took he layed down his life for us being put to death in the flesh neither was it the Father or the Holy Ghost that rose from the dead Joh. 10.18 Eph. 4.9 10. but the Son and yet the Son in that Body of his the Father by the Holy Ghost did raise him yet was it he in that very Body that died that rose from the dead even so it was not the Father nor the Holy Ghost that offered the Sacrifice but Jesus Christ himself in oneness of will with the Father Heb. 9.14 Psa 110.1 Heb. 1.13 Heb. 1.3 10.12 and by or through the power of the Holy Ghost he did offer up himself his own Body a Sacrifice without spot to God even the Father who hath accepted him and set him on his right hand and so also as having finished and compleated his oblation and being accepted he sate down on the right hand of the Majesty on high so that there is no exclusion or denial of the works of the Father or Holy Ghost about the provision preparation offering and acceptance of this Oblation in saying Christ himself offered it but onely the affirmation of
of them being in him or he any way so obliged to them as it should deserve or engage him to take their Nature and offer Sacrifice for them or that by vertue of being any ways in him they should be so interested in his Death Sacrifice and Righteousness that it should in any sort be theirs yea or counted theirs and they interested in it before by vertue of the compleating of it in and by himself alone he be interested in them and so by Grace bring them in to have interest in him And I hope it will be granted by all that believe in Christ and I am sure it is in Scripture affirmed That by vertue of his Oblation once offered God hath released and given over all Men to him to be disposed by him and hath released over to him the sentence of the first Judgement and Death Joh. 5.22 27. Rom. 14.8 9 10 12. Joh. 17.1 2 5. 1 Joh. 5.11 by and according to the Law as Mankinde at first fell under it so as God will never so judge them by that Law nor cause them to perish for ever in that Death but hath given them over unto the dispose of Jesus Christ and given him to be their Lord and Judge and hath given him power over all flesh and given for Mankinde eternal Life in Christ in whom in the Nature of Man it is put and he hath exalted him and filled him with Spirit to make it known and dispence it in his way and though it was free and undeserved Grace to give him for Mankinde and freeness of Grace to unite the Body given him in union of person with the Son of God yet all this given him by vertue of his death sufferings and sacrifice may in respect of himself be said to be merited and deserved and so called the wages of that one Righteousness of his in his Oblation offered by himself Isa 53.11 12. Phil. 2.10 11. whence it is said Even therefore I will divide him a portion c. and therefore God hath highly exalted him c. yea as rightly thus called in respect of himself only as Death is called the wages of sin in respect of the first Adam and his posterity but now in respect of Mankinde for whom he offered the Oblation or any of them it cannot be said so that their receiving mercies through this Oblation or any of the benefit of it that either it or the benefit of it interest in it or life through it is merited or deserved by them or the wages of any righteous affections or works of theirs or any wayes due to them and descending upon them by vertue of any fore-being in Christ preceding his Oblation but only it comes to Men by the freeness of the Grace of God that freely gave Christ for them and the freeness of the same Grace in Christ that freely gave himself for them and God's gracious acceptance of the gift and sacrifice of Christ for them and so imputing it to them graciously accepting it for them and them for and through it as if they had died and risen and offered the sacrifice and as any in his discovery of this great Grace are found believing in Christ freely giving to them eternal Life through Christ and for his sake Rom. 6.23 5.15 and so it is said The gift of God is eternal Life he saith not unto Christ but through Jesus Christ our Lord and so Rom. 5.15 Much more the grace of God which comprehends his love in the gift of Christ and the whole preparation made in him for Men before any gift through it is extended and the gift by grace and explicating it have by one Man Jesus Christ hath abounded to many that is in respect of release from perishing in the first Judgement and mercies extended unto all men Joh. 1.4.5.9 Rom. 5.17 vers 18. and in respect of the abundance of Grace and eternal Life to all those that in believing receive the same vers 17. so that all the whole offering of the Oblation by Christ and the benefit procured for Men thereby is by the free Grace of Christ and freely done by him and not by debt or fore-engagement unto any there was none in him for him by vertue thereof to be engaged to or in such a sense joyned with him to die suffer and offer with him but he he only he himself Heb. 7.17 9.14 10.12 offered this Oblation and Sacrifice here treated of Oh infinite and unspeakable free and gracious goodness who would entertain any Doctrine that should gain-say or darken this CHAP. 5. 3. To whom it was that he offered this Oblation or Sacrifice TO whom Jesus Christ gave himself is though not expressed plainly yet cleerly and strongly intimated in Tit. 2.14 in that it is not in this place said to us but for us and to whom should it be offered for us but to him against whom we had sinned even God that gave him forth to that end whence it 's also called the grace of God c. vers 11. a like strong intimation we have 1 Tim. 2.4 5 6. That gave himself a Ransom for all Men to God that would have all saved therefore found out the Ransom by vertue whereof with God to whom he offered it he mediateth for men But this is seen cleerly in both the former Points also expresly affirmed Eph. 5.2 Christ also hath loved us and given himself for us an offering and a sacrifice to God for a sweet-smelling savour Christ who through the eternal Spirit offered himself without spot to God Heb. 9.14 And so it is said of Jesus Joh. 13.1 3. 16.28 That he knowing all things knew that he was come from God and went to God and that he came forth from the Father into the world and left the world and departed out of the world unto the Father yea all the former typical Priests did offer their Sacrifices to God though they were on Earth Heb. 7.26 27. 8.3 4. 9 9 12 14. and offered on Earth yet it was to God in the Heavens and to whom should our great High-Priest offer up his Sacrifice when he entred into Heaven but to God in the Heavens But I suppose this is not only cleer and evident Heb. 2.17 3.2 6. but also acknowleged by all that believe in Jesus Christ both that he offered his Oblation and Sacrifice to God and also that he was faithful in all his business but that I note this for is that it may be minded That Jesus Christ in the business of his Oblation and Sacrifice-offering he had to deal with God and with none but with God and though for fallen Mankinde yet not with them but with God for them True it is in his after-Mediation of which is after to be spoken as he hath to deal for Men so also both with God and with Men but in his Oblation and Sacrifice-offering though it was for Men
yet he did not in that deal with Men but with God for them true in the fitting and preparing his Body which he took to offer he did deal with the Nature though not with the Persons of Mankinde in that he took flesh of the Seed of a Woman that was of the Seed of David of Abraham of Adam and had thereof his Body framed which he took into union of person with himself so that the Man Christ is God Man the Son of God And this also is true That walking on the Earth in that Body in his Ministration of the Gospel and mercies and miracles extended he dealt with Men to do them good yea as there were several ends in his death one to make propitiation for sins one to confirm the Testament of precious promises and one to bear witness of the Truth he had taught and therein shew his love and faithfulness as a Minister and true and faithful Shepherd his love and faithfulness to his Hearers which were his sheep and as in respect of the first End not the Scribes and Pharisees but God laid on him the iniquity of us all and delivered him to death for our sins and in respect of the second End he willingly gave up the Ghost and died as for our sins so to confirm the New Testament in his Blood so in respect of the third End the Priests Scribes and Pharisees envying and hating him for his Gospel preaching did crucifie him and put him to death which also he willingly under went to witness the Truth as he had taught as hath been more latâ—ely shewn in other Treatises * Vin. of God's free-grace c 2. Dise about the precious blood of Christ ch 3. with uncovery of mystcrious deceits P. 31. and so in his dying as it was for witness-bearing to the Truth he had taught it was a part of his Ministration in which he had to deal with Men 〈◊〉 his abasement under the Law and so his suffering and death as it was for propitiation-making and so in offering his whole Oblation and Sacrifice he did not deal with Men or offer to Men but for Men he offered the Oblation and Sacrifice to God only which I insist on to this end That we may look for and judge of the efficacie and prevailing vertue and power of this Oblation Sacrifice and Ransom given by Christ first in the offering it to God and therein in the prevalency it hath with God in Gods acceptance of it and giving into his hands all that for the receit whereof he offered it that the Nature of Man be in him exalted and received into union with God and filled with the Holy Ghost and invested with the inheritance and Lordship and power to save and judge and that all Mankinde be released into his dispose c. in which the prevalency of his offering to God is to be seen and so the effectualness of it judged according to the prevalency it hath with God to whom the Sacrifice was offered and not first to be judged or looked on as effectual only as it hath its efficacy in Men and prevaileth with them no not to be seen that way at all before some making of it known in some application of the vertues of it to Men after which application it will in due time be seen also in its efficaciousness in upon them also both in the receivers in drawing them in to Christ and in comforting purifying and quickning them and giving them boldness of access to God and hope of Glory and all upon the account of him that first engaged his Heart to approach to God in their Nature for them And indeed there was not any other but he either fit or able to have dealt with God for Men none of the fallen Race of Mankinde rich or poor one or other could by any means redeem his Brother or give to God Ransom for him Psal 49.7 8. 40.6 7 8. with â— v. 10. â—-20 for the Redemption of their Souls is precious c. yea all the Sacrifices offered by former and typical High-Priests and Priests could not do this with God this could none do but he that is both God and Man in one Person and through his approach to God all that believe receive the liberty of approach to God and partake of Life c. and not only is this his Oblation efficacious in Receivers 〈◊〉 will he 〈◊〉 so to be also in and upon Refusers and Râ—jâ—â—ers 〈◊〉 they shall come and bow before him and 〈◊〉 know 〈◊〉 Lord to the Glory of God and to judged by him which things have been more largely shewn in another Treatise * Disc of the precious blood of Christ ch 8 9 10. 11. But all the efficacies in and with Men is after application to Men before which its efficacie is with God and that we may not judge of the efficacy of Christ his offering by what is seen in and upon Men only nor limit its efficacy to that scantling Joh. 12.48 Phil. 8.10 11. but acknowledge it according to its prevalency with God to whom it was offered for all that for which it was offered hath all this been said To God he offered his Oblation CHAP. 6. 4. For whom and in whose behalf Christ offered this Sacrifice FOr whom Jesus Christ gave himself is also answered Tit. 2.14 1 Cor. 5.7 1 Thes 5.10 1 Joh. 3.16 2 Cor. 5.21 Gal. 3.13 Eph. 5.2 He gave himself for Us and so in many places of Scripture it 's so said Christ our passeover is sacrificed for Us who died for Us he laid down his life for Us he was made sin for Us being made a curse for Us and hath given himself for Us an offering c. So that the right understanding of the Persons for whom Christ gave himself is found in the right understanding of the word Us in what sense it is used in this and such-like sayings The wor Us as Our and We is used somtime in some sayings as pointing out some peculiar people distinct and severed from other people and then it 's made known to be so meant in the same sayings by speaking to or of some with an expression or intimation of some others to whom they are opposed as in these places on the Margent and divers others a Dout. 5.3 9.16 1 Cor. 4.9 2 Cor. 3.3 1 Pet. 4.17 1 Joh. 2.19 2 cv 5.9 10. but here is neither expression nor intimation to lead us to such an understanding of Us here The word Us is found in such-like business as this to be used applicatively in Profession or Confession grounded on a large and sure Foundation and including in its saying two manner of People or sorts of Men the one sort such whom it concerneth and yet they understand it not and so neither believe it nor confess it the other sort such as do understand believe and confess the Truth and Goodness of that asserted that others
also might believe and this in Redemption applied to fallen Mankinde hath also in it an opposition in respect of sinfulness to righteousness and so he did not offer the Oblation for himself or for the Holy Angels but for us sinners and unjust and somtime in respect of the nature species or kinde in which fallen Men are opposed to fallen Angels whose nature and cause he took not on him but the nature and cause of Man and so gave himself for us Men and not for the Angels somtime the word is used with a special reference to Mankinde above other Creatures so as the life in him is the light of Men. And in confession of Truth the word Us We and Our is frequently used in Scripture as comprehending all Men yet testifying the Faith of the Confessors so Psal 100.3 It is he that hath made us and not we our selves Psal 100.3 v. 1 3. Psal 33.8 9. Roin 15.10 11 This true of all Men of all the Lands and Nations in all the ends of the Earth and that a good Ground to move them all to come in to believe in him rejoyce in him fear and serve him that so they might become the sheep of his pasture yet the special benefic and the Testimony of Faith is enjoyed breathed forth by the believing Confessors the like Mal. 2.10 Hath not one God created us This true of all Men and the Confession grounded on that very Truth That he is the Creator of all the ends of the Earth Isa 48.28 Act. 17.26 and hath made all Nations of Men of one Blood yet the force of the reproof and exhortation is found only in the believing Confessors of the same so 2 Pet. 3.9 The Lord is long-suffering to us-ward not willing that any should perish c. where it is evident vers 3. with Rev. 2.21 that Us includes as yet the very scoffers and such as yet were not come to the knowledge of the Truth express vers 9. and grounded on that Truth b Psal 1 45.8 9. and that the word Us is used in the same sense and signifieth all Men in Tit. 2.14 He gave himself for us us men and Believers confess it is evident and manifested divers wayes by the Scriptures namely 1. In the place it self in the beginning of the Profession or Confession Tit. 2.11 12 13 14. vers 11. The Grace of God saving to all Men or bringing salvation to all Men hath appeared c. and giving the Ground both of its appearing and teachings He renders it thus Who gave himself for us and having made no difference what can Us be less than all Men though the believing Confessors are they that receive and enjoy the benefit of its teachings And this will yet farther appear 2. By comparing with it other places of Scripture speaking of like things to the same end Act. 17.26 27. Act. 7.26 31. where having affirmed That God made all Nations of Men of one Blood c. and also shewn his gracious end towards them all in their several Generations and Habitations that they should seek the Lord c. in removing the Objection of impossibility and affording encouragement he saith Though he be not far from every one of us where it 's evident That Us is us Men yea in such a sense as is true from the beginning us Men every one in their Generations Us every one now living in our Generations Us every of us following in all the Generations of Men on Earth where also we may note That this Apostle like the residue of the Apostles as did the Prophets of old when speaking of the love and goodness of God to Mankinde Gen 2.7 23. 1.27 Eccles 7.29 either in the first Creation wherein Man was made in innocency and said to be flesh and bone he speaks of it as that which pertained to all Mankinde in the first Man 2 Cor. 15.50 before the fall and what he speaks of the love and goodness of God extended through a Redeemer Mediator to Mankinde fallen that by the fall became flesh and blood Heb. 2.14 weak and mortal which weakness and mortality the second publick Man for a time partook of that through Death he might destroy him that had the power of Death and so what goodness God extends to this fallen Mankinde in making them of and from the first fallen man whose Nature and weakness the second man took making them of the same Blood Psal 75.3 Col. 1.17 Psa 33.6 7 8. Rom. 2.4 of the same Nature and kinde and preserving and extending mercies to them as it is through the second man that is the Redeemer so it is all to one and the same gracious end in the first place that they might seek and finde him and fear him so the Apostle speaks of this as appertaining to all men and so in relation to men both Unbelievers and Believers he saith Every one of us Act. 17.27 28. and then proceedeth in giving some evident and undeniable demonstrations thereof saying For in him or by or through him We live and move Joh. 1.2 3 4. or have our being as vers 25. yea takes advantage from the power and victory of this Truth causing one of their own Poets in his way to confess it saying For we also are his off-spring Joh. 1.4 5 9. Act. 14.17 and however this Light hath formerly shined in Darkness and the Darkness comprehended it not yet God being patient and forbearing till he brought forth the Light more cleerly yet bringing forth the Light more cleerly Act. 17.30 31. he doth now admon̄ish Men all men all Men every where to repentiso that that former Every one of us and We he shews it to mean all Men and all Men every where and then gives this as the ground of the verity and equity of that admonition and a motive to receive it Because he hath appointed a day in the which he will judge the world in righteousness by that man whom he hath appointed Rom. 14.9 10 11 12. or ordained namely by vertue of his Death and Sacrifice for them to that rule dispose and judgement of them whereof he hath given assurance to all men or offered Faith in giving a sure object for Faith and medium to bring to Faith a witness of the Truth to move to and facilitate Faith to all Men in that he hath raised him from the dead So that all the way here about these things the words Us and We and all men are of like extent and in the largest sense that can be appliable to Men in their several Generations from the beginning of the World to the end thereof and if I should add to this those places in which he saith That Christ died for all tasted death for every Man and gave himself a ransom for all and is the propitiation for the sins of the whole world and compare them with other places where speaking of
the same things he saith He died for us gave himself for us died for our sins it would easily appear That where there is no distinguishing word in the sentence to limit That All Every the World and Us Our We are of like extent and indifferently used the one for the other but occasion to use these places follows only I shall note here some gracious essicacy appearing in this manner of using the words Us Our and We by the Apostles and unfeigned Believers 1. Luk. 18.11 Isa 65.5 Tit. 3.3 Rom. 7.14 24. Act. 14.15 1 Tim. 1.13 14 15. It shews and keeps them humble and low in their own eyes so as they are far from the pride of those that say I am not as other Men stand aloof from me I am holier than thou but knowing they were as ill as any and have the corrupt disposition still in them troubling them they judge of themselves still as Men Men subject to like passions with others yea as the chief of sinners in respect of themselves And so in relation to Men speaking of God's love to Mankinde can readily without making division say Us We Our including themselves with all Men. 2. They have found and do finde such satisfying peace refreshing Rom. 5.6 8. Phil. 3.3 7 8 9 10. 2 Cor. 5.14 and well-pleasedness in Christ as the Saviour of the World and propitiation for the sins of the whole World as he died for the ungodly and gave himself a ransom for all that they prize not nor take up their rest or glorying in any of their own excellencies in which they appear better than others but have their whole rejoycing and well-pleasedness in Christ yea even glad that the same is in him for others to receive which themselves have received and so speaking of him as the Saviour of the World and so of his Death Resurrection Ransom c. to others they can say without separation making in that respect from such as do not yet believe for us for our c. 3. Act. 14.15 Rom. 2.14 15 16. 2 Cor. 5.14 15 18 19 20. Yea this Grace received engageth them as debters to others yea to all Men they having and being Stewards of that Word and Grace which appertains to them that yet believe not to be declared to them that they might believe and this Grace enflameth them with love and desires that they might know and believe and so receive the same and therefore are ready to declare and in declaration of the Gospel to them to couple together with themselves in setting forth what Christ hath done for all Men and so to say Us Our We so graciously and in such heavenly manner have the Apostles in confession of the Truth of that which is true for all Men used the word Us Our We so Paul in his first preaching to the Corinthians 1 Cor. 12.2 who at that time when he first preached to them were carried about unto dumb idols according as they were led 1 Cor. 6.9 10 11. sacrificed to and had fellowship with Devils and so were Idolaters many of them Fornicators Adulterers Effeminate Abusers of themselves with Mankinde Thieves Covetous Drunkards Revilers Extortioners 2 Cor. 5. 20 21. yet to these in preaching Christ the propitiation for the sins of the World he coupled himself together with them in shewing for whom Christ hath done this saying 1 Cor. 15.3 I delivered unto you first of all that which I also received 2 Cor. 5.21 how that Christ died for our sins according to the Scripture he was made sin for us according to that he was delivered for our offences Rom. 4.25 and raised for our justification still declaring the choise benefit received and enjoyed by those that in believing did receive him 1 Cor. 6.11 2 Cor. 5.18 but asserting the Truth thereof in Christ for others that they might believe in which sense Us comprehends all Men and so appears to mean all men Tit. 2.11 14. and yet farther appears 3. By minding and considering some particulars requisite to and included in the Oblation and Sacrifice of Christ that it might be fit for us and all minded to us in saying He gave himself for us Tit. 2.14 as his being made flesh Heb. 2.11 14. Luk. 3.38 Act. 17.26 and so having a Body without which he could not have been a fit Sacrifice for us and in this he took the Nature of Mankinde of Abraham of Adam of all Men in this no difference If any would put a difference in his coming of the Jews Rom. 17.5 15.8 and to them it is answered That was to confirm the promises made to the Gentiles And look to the beginning and we shall finde he came not only of Jacob Isaac Abraham Mat. 1.1 the Fathers of all and every of the Jews but of Noah Lamech Methusalah Enoch Jared Malaleel Cainan Enos Seth Luk. 3.36 37 38. the Fathers of all and every both Jew and Gentile and of Adam the Father of all Men and so hath the Nature of Man which is common to every Man alike created in the first Adam alike also being in the Nature of Mankinde he was made under the Law under which Mankinde was fallen Gal. 4.4 Rom. 3.10 11.19 20. 11.32 Gal. 3.22 2 Cor. 5.14 15 10. Rom. 14 9-12 that so the sins that Law so charged with might be charged on him to redeem them that were under the Law and that is expresly all the World and every mouth all men and being under the Law he died for our sins and that is expresly said to be for all men yea even all those that must appear before his Judgement-feat yea he was set in his publick place and glorified in Man's Nature to be a publick Man to do that wonderful business yet to effect it made a little lower than the Angels in being Man mortal all to this end That by the Grace of God he might taste death for every Heb. 2.6 7 14. which can be no less nor other than every of that Nature in taking which he was for a while made lower than the Angels and that is every Man and being risen for our justification he offered up himself a Sacrifice to God and so gave himself a compleat Ransom to God And this is express to be for all Men where it is assirmed God our Saviour will have all Men to be saved c. and this given as the ground and proof of his will For there is one God 1 Tim. 2.4 5 6 7. and one Mediator between God and Men indefinitely and universally Men yea here is God and Men and no Man excepted but one who is Emmanuel and the Mediator between God and Men even the Man Jesus Christ who gave himself a ransom for all this is that by vertue where of he mediateth and so was first given for those for whom he mediateth Heb. 9.15 his mediation being by the vertue
Death and Curse there could be no remission of any of our sins and that must be better blood than that of Bullocks and Goats or our own personal Blood and yet it must be the blood of a man yet a just and perfect man and one that is more than a man even God-Man therefore God was pleased to send forth his own Son in man's Nature and to lay on him the iniquity of us all And he was delivered for our effences Isa 53.5 6. Rom. 4.25 1 Pet. 2.24 Heb. 2.14 1.3 9.12 14. 10.12 14. Eph. 2.13 and so he his own self bare our sins in his own Body on the Tree and by Death overcame Death and so in and by himself made purgation of or for our sins and by the Eternal Spirit offered up himself for us a spotless Sacrifice to God and obtained Eternal Redemption and sate down on the right Hand of God and thus hath he given himself for our sins and made the Atonement for us Now in this general Answer there are five particulars included as that for which he gave himself a Sacrifice to God and which by that Offering he hath obtained of God for that work that is fully done 1. To satisfie for and take out of the way those sins into which mankinde was fallen and which through the corruption of his Nature he was necessitated to commit against the Law under which he was fallen and so to redeem mankinde from the Curse of the Law and also to overcome that death into which mankinde was fallen and the Devil that had the power of it or which is brought forth to terrifie men with it man being weakned thereby and it being due to be executed on mankinde that so mankinde might not perish in it but be raised out of it and these are the sins which were seen to be in Adam and all his natural Race as so coming forth from him and bearing his Image and this the Death in which mankinde should have perished and so was mankinde beheld before Christ his undertaking for him and these sins and this death Christ undertook not to be an exempter of men wholly from feeling any part of either Isa 53.4 5 6 7. 1 Pet. 2.24 Psal 40.6 7 12. but to be a Redeemer of men from both these and so these sins in a special manner were laid upon him and in respect of the penalty to be suffered and satisfaction to be made they were counted his sins and he bare them in a special manner and confessed them as his own sins 2 Cor. 5.21 Gal. 3.13 and did as under the same bond with us suffer the full punishment due to us for them in which respect he is said to have been made sin for us and to have been made a Curse for us and so vertuous his Blood and Sacrifice Isa 53.5 Gal. 3.13 and so effectual with the Father that by this one Oblation as offered to God this our great wound is healed Heb. 1.3 10 12. Col. 2.14 15. 2 Tim. 1.10 and he hath redeemed us from the Curse of the Law and so in and by himself as in and by the publick man our sins are purged the Law satisfied all that was in the way contrary to us is taken out of the way and that for ever and death overcome so that though men be conceived and born in sin and come forth with Natures polluted yet there is redemption wrought and though through ignorance and unbelief the consciences of men may charge them for these sins by this Law and so they may be terrified for these sins by this Law and with the fears of the Curse in this Death while they live this natural Life and know not Christ yet God will not so go to Law with them to judge them by this Law by which Christ was judged for them nor shall they perish in this first Death which Christ hath suffered for them but be raised out of it Rom. 3.24 25. 5.12 18. And this such as do know and believe in Jesus according to the revelation of the Gospel do know and consess as is cleer in that Testimony 2. To make such an abundant and overflowing propitiation by the dignity excellency and vertue of his Blood and Sacrifice that he by vertue thereof might have power and authority to take away from and extend forgiveness to men for those following sins which through their weakness and Satan's new attempts they may be found to commit against that new and gracious Obligation under which they now are to him and to God for the gift of him and so against that Light and those means and spiritual motions extended to them while he continueth his patience towards them and is by Spirit so striving with them These being the sins Joh. 1.4 5 9 10 29. Heb. 2.17 7.27 that will fasten on conscience indeed and bring reproofs and condemnation and correction from God of which dayly pardon and justification is needful to be sought and received through the sprinkling of his Blood and these are called The sins of the people and The sins of the world But because some not well catechized in the word of the beginning of Christ may count this strange I will therefore also shew where I finde it in Scripture plainly first then I finde it in the Types in which though much dissimilitude yet ever so much fitness of similitude that we may know the Truth though but darkly typed to be yet verily fulfilled and cleerly appearing in Jesus Christ and so to instruct us into the knowledge of Christ the Apostle produceth those types as Heb. 4 5. For every High-Priestaken from among men Heb. 4.15 5.1 2 3 4. is ordained for men in things pertaining to God that he may offer both gifts and sacrifices for sin Who can have compassion on them that are out of the way for that he himself also is compassed with infirmity Vers 5 6 7 8 9 10. and by reason hereof he ought as for the people so also for himself to offer for sins And no man taketh this honour to himself but he that is called of God as Aaron was so also Christ c. as follows Heb. 9.7 8 12 13 14. And so into the second Tabernacle went the High-Priest alone once every yeer not without blood which he offered for himself and for the errors of the people the holy Ghost thus signifying c. But most plainly Heb. 7.27 speaking of Christ saith Who needed not daily as those High-Priests to offer up sacrifice first for his own sin and then for the peoples for this did he once when he offered up himself Minde the words That which they daily or often did this not a part only but this he did once and at one time namely when he offered up himself and consider what this teacheth us The dissimilitudes are so evident between the typical High-Priests and our High-Priest that I
need but only mention them those of the Tribe of Levi ours of the Tribe of Judah those after the Law of a carnal Commandment ours after the power of endless Life those after the Order of Aaran and without an Oath ours after the Order of Melchizedec and with an Oath those had in themselves inherency of sin and personal sins needing a Sacrifice for themselves ours holy sinless had no sin either personal or inherent needing any Sacrifice for himself those by reason of death had Successors ours liveth and remaineth a High-Priest for ever their Priesthood and Law was changeable our Priest and his Law abideth for ever their Sacrifices and Purifications did but sanctifie and purifie the flesh and made nothing perfect no not the comers thereto though and therefore often iterated but the Sacrifice offered and Purification made at once by our High-Priest was perfect and makes all comers to it perfect purifying the Hearts and Conscience of them These and such-like diffimilitudes are set forth to us in this Epistle to the Hebrews and other places by all which Christ is shewn to excel all that figured and typed him and so in the fulfilling of Truth in every similitude in which the types did figure him he not only answereth but excelleth in the fulness of Truth and so in these of the Priests he was truly Man yea an innocent and perfect Man and though in a supernaturà l way yet of the Race of Mankinde and he was immediately called to this Office by God and he hath had experience of humane weaknesses sorrows and temptations and he laid aside his Glory he had with the Father before the World was till in the Garments of meanness and innocency he had made the Atonement and then was clothed with his former Glory again he once in the end of the World hath made the Atonement with his own Blood and by vertue of his own Blood hath entred into the Heavens and obtained Eternal Redemption These and such-like answering of similitudes so as to have the Truth fulfilled in Christ are generally known and confessed among Believers therefore I forbear to enlarge either for explication or farther proof about them But for this That this holy harmless undefiled and sinless one should have sins that in any true sense should be called his own and also that there should be sins of another sort called the sins and errors of the people that he in one offering up himself in Sacrifice should offer for both I fear this is not so generally known and confessed among Believers and yet the Apostle intimates it strongly Heb. 2.17 with 5.1 2 3. and 9.7 8 9. as is forementioned in that he affirms such fitness for such causes to be in Priests and also that their oft-offering was a signification that the way into the holiest was not yet made manifest while the first Tabernacle stood yea and also that the things done by the High-Priest in offering for himself and the errors of the people c. were figures for the time present and patterns of the things in the Heavens Heb. 9.9 23. 8.3 4 5. with 5.1 2 3. Heb. 7.26 27. and so these offerings also did serve to the example and shadow of heavenly things and not only intimates but also plainly affirms this to be found in Christs offering Heb. 27. having before mentioned the Priests daily offering up Sacrifices first for his own sins and then for the peoples he expresly saith This he did once and proveth that he needed not to do it daily or again being he is such a holy one c. and because he did this once when he offered up himself so that he did give himself a Sacrifice both for some sins called his own and also to take away sins of another sort called the sins or errors of the people and yet Secondly This will more cleerly appear if we minde what sins were counted and called his and in what sense they were so and so called and then what sins are after the Oblation offered or considered as offered called the peoples sins for him by vertue of his Oblation to be taken away both may in Scripture be found 1. If we consider How by the offence of the first Man sin entred into the World and Death by sin and how thereby sin ran over all Mankinde and so all Mankinde fell under the sentence and power of the Law Rom. 5.12 18 19. and so under the guilt and power of death and so as they came forth naturally from Adam they come forth sinners under the Law liable to sin against it and be condemned by it but now other fins than this first and those which flowed necessarily from the original corruption of Nature hereby and so against the Law as Man was fallen under it and other death than the first Death and Curse which this Law as Man was fallen under it did sentence to were none through the fall of the first publick Man fallen under and these were the sins and all the sins of Mankinde in view before the pre-consideration of the Death and Sacrifice of Christ Now Jesus Christ interposing and undertaking for Mankinde Gal. 4.4 did take the nature of Mankinde fallen in its weakness and became for Man 1 Pet. 2.24 Psa 40.12 under the Law and Obligation under which Man was fallen and this by the agreement between the Father and him Isa 53.4 5. 2 Cor. 5.21 Gal. 3.13 and so the whole debt was charged on him so as he in his own body bare our sins to the Tree and by reason of this charge and imputation being so legal by the Law he confess'd and called them his sins and was for them judged and condemned and made a curse by dying and suffering the curse for us which he accepted and having died and overcome death risen just and offered himself an acceptable Sacrifice to God for us he hath in that one Oblation redeemed us from it is not yet said all danger of any or all manner of Curse but the Curse of the Law and made the Atonement and Reconciliation Isa 53. that in this sense it is sure with his stripes we are so healed that these sins so imputed to Christ and by him so suffered for are purged away and can no more be charged on him nor shall they be any more again translated on Mankinde to be so imputed to them as for them or any of them to be judged or condemned for them by and according to this Obligation and Law under which Christ was made and by which he was judged for them And thus in a full and proper and direct sense it is said Heb. 1.3 When he had by himself purged our sins he sate down on the right hand of the Majesty on high Eph. 2.15 16 17. having abolished in his flesh the enmity the law of commandments in ordinances for to make in himself of twain one new man so making peace through the
remember Jude 5. How that the Lord having saved the people out of the Land of Egypt afterwards destroyed them that believed not and they being both there and in other places set forth for types and ensamples to us b 1 Cor. 10 1-11.11.18 I will instance yet that which comes nigher it is said Psal 78. He establshed a testimony in Jacob c. That the generations to come might know c. That they might set their hope in God c. And might not be as their fathers a stubborn and rebellious generation c. Which yet many of them were Psa 78.5 6 7 8. and did not set their hope in God as the story shews If it be replied This was but a Ministration I might answer This was God's End expresly that they might know and hope in God c. And that he did order and appoint insufficient and ineffectual means to bring his Ends about I hope none will say neither as I hope will any deny This giving of a Testimony to be a Type of his giving Christ for a Testimony for the same End But I will come to a closer Answer Isa 55.4 in that which the Lord affirms his own doing by the Mouth of the Prophet Jer. 13.11 12. As the girdle cleaveth to the loyns of a man so have I caused to cleave unto me the whole house of Israel and the whole house of Judah saith the Lord that they might be unto me for a people and for a name and for a praise and for a glory but they would not hear c. And so to this very business our Saviour himself tells us God sent not his Son into the world to condemn the world Job 3.17 vers 14 15 18 19 Ioh. 5.34 40 43. but that the world through him might be saved yet he doth not say or infer That the World shall all be certainly saved no not so but He that as he is displayed believeth on him shall be saved c. And so in his own personal Ministration he saith to the Jews These things I say that ye might be saved yet many of them to whom he preached to that End not would come to him nor receive his Words that they might have Life And the like may be seen in his end of sending his Gospel by his Servants so Act. 26.18 that all the way the word might used in setting forth an end aimed at implies sufficiency and effectualness in means to effect the end and good hope yea certainty if not willingly refused and resisted but not an absolute infallibility that the end in the blessed part of it shall be accomplished in fallen Men whether they attend and receive or no And all this is said not to wave one syllable in the Text but to shew what it saith not and how the word might is in such business in Scripture used when the ends of things that are to have their efficacy with and in fallen Mankinde are mentioned And so let us Secondly minde what he doth indeed say that is He gave himself for us that he might redeem us from all iniquity and purifie c. This expresly his gracious End of giving himself for us and so of his Oblation That he might redeem us from all iniquity c. which is partly hinted in the former Chapter shewing for what he offered himself which comes here to be enlarged as it hath reference to this expressed End and so that he might c. is 1. That he might have power and authority in the Nature of Man and as Man also even the Son of Man to be both Mediator between God and Men and to use what means he pleaseth to redeem Men from iniquity and to be the judge of Men and is foreshewn and doth yet farther appear Joh. 5.21 22-26 27. in our Saviour's own giving this as the ground of the Father's giving to the Son to have life in himself to call and to quicken whom he will and to execute judgement because he is the Son of Man And this also by himself explicated with his gracious End affirmed Thus it is written Luk. 24.46 47. and thus it behoved Christ to suffer and to rise from the dead the third day And that repentance and remission of sins should be preached in his Name among all Nations c. Phil. 2.7 8 9 10 11. Mat. 27 28. mat 28.18 19. And upon the account of his Sufferings and Sacrifice this power and authority being given him he from thence groundeth his own rightfull calling of them that are weary c. to come to him and on the same ground giveth commission to his Disciples to preach the Gospel and therefore he gave himself for us in sufferingâ— and offering Sacrifice that he might have this power and authority as the publick Man and in and with it use means by the vertue of his Oblation to save c. And that God hath given him this power and authority to this end Act. 5.31 32. is affirmed 2. That he might be filled in the very Nature of Man with the immeasurable fulness of the Holy Ghost to this End that the Love Wisdom Power Mercy Truth Goodness and Face of God might appear to be seen in him and the Holy Spirit proceed from the Father through him in his Name while in the means he is displayed And this our Saviour expresly affirmed Joh. 16.7 both That unless he did go away which was by his Death and Ascension to offer Sacrifice the Comforter would not come and also That if he departed he would send him and this also upon the account of his Sufferings and Oblation Isa 50.2 3 4 5 6. Isa 61.1 2 3 4. he had not only the forementioned Power but God the Lord hath given him the tongue of the learned that he should know how to speak a word in season to him that is weary And this explained by himself The Spirit of the Lord God is upon me because the Lord hath anointed me to preach good tidings c. And this affirmed also by the Father upon the account of his Sufferings and Sacrifice Phil. 2 7-10 Heb. 8. Isa 42.1 2-8 Mat. 12 18. 3.17 17.5 in which he was his Servant and still is in his Ministration as in the Father's well-pleasedness in him and Acceptance of his Sacrifice and Mediation he is his Elect yea as the publick Man Behold saith he I have put my Spirit on him and he shall shew forth judgement to the Gentiles c. 3. That he might by vertue of his Blood in this his Oblation Psa 22 12-22 40.9 10. Joh. 3.14 15 16 12.31 32. Isa 55.4 5. Isa 42.7 8. Joh. 5.25 26 Isa 52.15 Heb. 9.14 1 Pet. 18 19. Rev. 5.9 with this Furniture he hath upon the account thereof in the means he useth especially in the Ministration of the Gospel declare his Father's Name and Righteousness and be himself lift up and
and Oblation of Christ and for him to offer for and so accomplish their Salvation This stands cross to the whole Testimony of Scripture about the Oblation of Christ as foreshewn Par. 1. ch 7. and is answered in the former Answer being no Scripture-saying nor agreeing with the Rule there given and by him approved 3. That the Fruits of the purchase of Christ shall certainly be bestowed on all those for whom he died c In Epist to his Higness p. 2. And again That all the effects and fruits of the Death of Christ antecedent to our believing are deposited in the hand or righteousness and faithfulness of God to whom as a ransom it was payed c. to be made out effectually to them for whom he died in the appointed time and season to which he quotes 1 Tim. 2.5 6. Heb. 2.17 2 Cor. 5.18 19. 1 Cor. 6.19 20. d Pag. 168. None of these places countenancing either of these expressions and some contradicting them cleerly And it 's before shewn how Scripture plainly affirmeth That Jesus Christ as the publick Man is by vertue of his sufferings and Oblation offered to God glorified with the Glory he as the Son of God had with the Father before the World was and That he is made The Christ and The Lord of all The Saviour of the World The Head of the Church The Mediator between God and Men The great High-Priest yea all Power and Authority is given to him yea Power to give Repentance and Remission of sins to open blinde eyes to communicate the Priviledges of sons to raise the Dead and to judge all Men according to the Gospel and to give rewards to his Servants the Saints both small and great to sit on the Throne of David and set his suffering-Saints on Thrones with him and all this the Fruit of the Death Oblation and Purchase of Christ and attained by him and to be believed O let not Believers be so puff'd up to think all this must be bestowed on them all Scripture is against it let none suffer himself by such dangerous Expressions to be occasioned to fall into the Condemnation of the evil Angels that were not content with their place But let this be waved as not intended though the Expression giveth Ground for it and waving this the Expression is waved as false and dangerous but take it in the best sense we can it is a confessed Truth That the Gifts of Apostles Prophets Evangelists The visible descending of the Holy Ghost The Gifts of speaking with divers Tongues The Gifts of Miracles were all fruits and effects of the Death Oblation and Purchase of Christ as hath been shewn in plain Texts and were procured by him into himself to be bestowed as Fruits of his Death before we believed And the Spirit saith That all these are not given not only not to every one for whom Christ died but even not to every Believer and Member of the Church So that this Expression as it's derogatory to Christ so it is contradictory to the plain Testimony of the Spirit in the Scripture But let leave be given to wave this though the Expression will not admit the waving it seeing these are things by some attained to and to be believed But if no more is meant but those Graces necessary to sonship and eternal salvation yet the Expression crosseth the plain sayings of the Gospel still that intimate to us the perishing of some for whom Christ died and hath plainly foretold us That some will deny the Lord that bought them yea the Scripture setteth forth the Death Oblation and Purchase of Christ as the Ground of the Lordship of Christ and of his raising the Dead and of the Equity of his judging according to the Gospel which is all denied by this Expression And yet here is more confusion and darkness in this Expression in a mistake of that for what Christ offered himself a sacrifice to God if not a short coming also in that which he offered surely in his paying the debt he died that is true and yet here is more than simply Death in the Oblation giving or Ransom or Sacrifice even Death Resurrection Ascension and giving himself to God that which he gave and offered to God for us was himself his own Body as is foreshewn And that for which he gave himself was for Men for sinners ungodly c. for us even for our sins to take them away and for our nature and persons to purchase us into his dispose as is fully shewn and proved True if there had been any that God had chosen and given to Christ to die for c. as Mr. Owen intimates in some of his Expressions then they were God's Elect and Christ his peculiar by donation of the Father before his Death and so his Death and Oblation could not be for them to purchase them or that they should be his by vertue of that Oblation and Purchase of his seeing they were his Father's Elect and his by gift before no need to buy after that which was given before therefore it must not be for them but for something else for them And what that is Mr. Owen's Expression hinteth and in other his writings he expresseth as if Christ in giving himself to God did purchase of his Father by his Death and Sacrifice certain Graces of Repentance Faith Love and other spiritual Gifts to be bestowed on some certain persons fore-given him to die for That such gifts are the effects and fruits of the Death and Oblation of Christ is true and granted because he by his Oblation procured that power and furniture when he purchased us and an Inheritance for all that believe on him by which he giveth and worketh these Graces though purchasing such Graces be no Scripture-phrase and yet this is still more unscripture-like in intimating as if all these Graces and Fruits were not in the Hands of Christ to bestow though purchased by him but deposited into the Hands of God c. Very true for they are all deposited in to the Man Christ in whom the fulness of the Godhead dwelleth bodily Col. 2.3 9 10. Isa 42. 1-7 and 61.1 2. And to him it belongs to give Repentance Faith Love and to communicate the Priviledges of sons and this Power and Authority he purchased when he purchased Mankinde to be given into his dispose Par. 1. ch 7. so that this Expression suits not to any plain sayings of Scripture nor to the approved Rule to which he commends us for trial 4. That there was but one type of Christ his intercession principally namely the entrance of the high Priest into the holy of holies e Pag. 216. Sect. 3. Surely he must comprehend a great deal in the High-Priest's entrance into the holy of holies to make that any direct Type of the Intercession of Christ at all much more to make it the principal one for the High-Priest entred into the holy of holies once every yeer
of all that debt in and by the Gospel and the mâ—ans used towards us have still many following and daily sins and defilements and need this spiritual Application and sprinkling of his Blood for our cleansing and peace and we are found weak in believing and need that spiritual sprinkling of his Blood to confirm our Faith in him for the Promises of the New Testament all which things how he is furnished to help us hath been foreshewed But he is righteous holy harmless in him never was or is or will be any sin and for what cause he should be sprinkled with his own Blood who will fancy Sure I will not believe because it is Scriptureless and agreeth not with the Rule given and consented to pag. 26. As for those Expressions of Christ dying for his Elect seeing that there could be none elect in him but as he is beheld as having died offered his Oblation nor is any of Mankinde reprobated but as thus are beheld rejecting him that offered the Oblation And so though it be true That Christ hath once died and offered the Oblation both for those that now are elect and those that now are reprobated and by vertue of the same Oblation will eternally save the one and justly condemn the other yet he died and offered the Oblation for no Man as elect nor for any Man as reprobated but for all Men as sinners fallen in Adam Therefore that Expression of dying for his elect or dying for the reprobate are neither the one nor the other found in the Holy Scriptures but in the sayings of those that strive to shun or shadow the Light These and such-like Expressions being not in the Scripture may by the Rule be easily avoided And enough is said and plain sayings of Scripture directed to in treating of the Oblation Part 1. ch 7. to fence against all such-like Expressions therefore they are forborn here CHAP. 10. Some Instructions from the Gospel-Testimony of the Oblation of Christ about Christ and the Gospel of Christ FRom that is in Scripture testified concerning the Oblation of Christ what was offered by whom to whom for whom for what and to what End we may perceive learn and know certainly 1. That Jesus Christ is the last Adam the second publick Man 1 Cor. 15.45 46 46.47 Rom. 5.18 Gen. 3.15 Heb. 2.14 2 Tim. 1.10 1 Joh. 5.6 7 8. the spiritual Man the Lord from Heaven the quickning Spirit in whom there is a full Restauration of the Nature of Man and for Mankinde compleated as there was depravation in the first Adam And so that he is the promised Seed that hath by his own Oblation in himself as the publick Man taken away sin overcome Death and destroyed the works of the Devil and is furnished to do and will do the same in others according to the Agreement between the Father and him for Mankinde for the good of Men and the everlasting benefit of all that unfeignedly believe on him Gen. 22.18 Gal. 3.13 14 16. Gen. 7 5 6 7. Is 53.8 9.6 Ioh. 10.58 Rom. 9.7 8. Act. 13.32 33. Is 9 6. Is 49.1 2 3 8. Hos 12.4 Heb. 5.7 9. Mat. 6.6 Joh. 4.42 and so he is that true Seed in which is blessing for all Nations that all believing in him may receive it yea the true spiritual Abraham the everlasting Father the true spiritual Isaac or Son of promise in whom the Seed shall be called the true Israel that hath prevailed with God by whom God speaks with us yea he is the great and true Prophet Act. 22. the great and only true high Priest Heb. 3.1 and 7. the true and spiritual David and King Ezek. 34. and 37.24 Rev. 22.16 Heb. 7.1 In a word he is the Christ the Son of the living God the Saviour of the World yea and so neerly related to us that he is the Son of Adam Abraham David yea the Son of Man our Kinsman that loves us is allied to us and in our Nature who came to save sinners 2. That Jesus Christ in respect of his Oblation Jam. 1.13 1 Cor. 5.17 Rev. 3.14 Rev. 5.1 Col. 1.18 Is 42.1 Rev. 1.18 Tit. 3.5 6. Rev. 1.11 17. 22 5 6 7. compleated is the beginning of the Creation of God the new Creation called Emphatically The Creation of God he is the first-begotten and first-born from the Dead the first elect that was once dead and is now alive for evermore and so he is the Fountain of the proceeding and compleating of the whole new Creation of Regeneration of Adoption Gal. 4.5 of Election 2 Thes 2.13 of Resurrection 1 Cor. 15.21 22 23. yea the Alpha and Omega the first and the last the beginning and the end in all these yea so it pleased the Father that he should be the first and that all fulness should dwell in him that in all things he might have the pre-eminence Col. 1.18 19 20. 3. That Jesus Christ in respect of this his Oblation Is 23.16 Heb. 6.1 Is 32.2 1 Pet. 2.3 4 5. 1 Cor. 3.11 Act. 4.11 12. Eph. 2. â—8 Joh. 14.6 10.7 9. compleated is that precious stone so tried in his Power Love and Faithfulness by so great sufferings and proved excellent and prevalent with God and for Men which God hath laid in Sion for a Foundation a Foundation of Repentance and Faith and for Believers to rest and be built upon yea he is the only Foundation and there is no other whereby Men may be saved yea he is nor only the Foundation but the true door and way of all right and true approach to God and of entrance into fellowship with and service of him and his people yea he is the Way the Truth and the Life 4. The Testimony of Christ being comprehended in the Testimony of his Oblation and Mediation and glorious coming again this of his Oblation and its prevalency with God for Men in that he obtained and is become which includeth and assureth though it explicate not his Mediation and second coming it is and is rightly called both The Word of the Beginning of Christ and The Vision of All. First Heb. 6.1 it is called The Word of the Beginning of Christ or as some translate it The Doctrine of the Beginning of Christ of his Incarnation See the eight first Chapters of this par 2. Death Resurrection Ascension Sacrifice offered the Ends and Vertues thereof the Peace he hath made thereby the Overthrow he hath given to Sin Satan Death the Redemption he hath obtained and the fulness of Spirit he hath received even for the Rebellious that the Lord might dwell among them he being the Saviour of the World the Propitiation for the sins of the whole World the Lord of All so as whoever believeth in him shall not perish but have everlasting life and he the Judge of All and the Love of God to Manward herein testified This the Word of the Beginning of Christ and the Beginning of
them and extending to some Revelation Demonstration and making known his minde and goodness to them and also dealing with Men from and for God in opening their Eyes and moving their Hearts to turn to God and look to him and be saved and again still dealing with God for Men for patience pardon and means still to be extended to them that so they might come to Repentance and Faith and that he in his Father's way may freely give it to them By which means and in which patience he is striving with Men in opening their Eyes and moving at their Hearts that they might believe and so from the prevalency of his Mediation by vertue of his Oblation he is giving them Faith and Repentance and such a Mediator he is for all Men yea so set to be of his Father and hath himself accepted to perform this Office also and is furnished for it with the vertue of his Oblation and Immeasurable fulness of the Holy Ghost being faithful able and constant in performance and so in respect of his receiving from the Father and so from God dealing with the people calling and making known God's minde being full of Spirit Love and Faithfulness he calls enlightens moves and so strives with all 2 Isa 42 1-7 45.22 49.6 8. 55.5 61.1 2 3. Joh. 1.4 5 7 8 9 10 11. Rom. 2.4 5. as hath been foreshewn a. And whereas men closing their Eyes which he hath opened c. not owning and receiving his reachings and motions which is the sin of the world he yet by vertue of his Blood and Oblation once offered so intercedes with God as to procure such forgiveness that they are not cut off presently for these transgressions but that longer time and patience and more mercies and means be extended towards them and farther strife with his Spirit that they might yet repent believe and be saved A gracious Mediator intimated to us in the Parable of the Vine-dresser Luk. 13.8 9. Lord let it alone this yeer also till I dig about it and dress it and if it bear fruit well if not then after c. If any say This is meant of the Church the Vineyard of the Iews I answer However meant it is spoken of particular Trees therein of some of which our Saviour saith Ye are of this World Joh. 8.23 Joh. 1.29 but it is plain express by Iohn Baptist Behold the Lamb of God which taketh or beareth away the sins of the world In which it appeareth evidently he speaketh of more than the Atonement and Purgation made and so of the sins taken away from before the Face of God at once by that one Oblation of his once offered yea he speaketh of a continued act by vertue of his Oblation in Mediation he taketh that is spoken of a present and continued business he taketh or beareth away the sin of the world that is his Office and his continued work That he is faithful in doing and how he doth it was long before prophesied Isa 53.12 He poured out his soul unto death and he was numbred with transgressors and he bare the sins of many And then speaking of another and farther business done by vertue of the former he faith also And made intercession for the transgressors A little of which we may see fulfilled in Christ's praying for them that crucified him Father forgive them they know not what they do Luk. 23.34 And this Prayer of his was answered yea in as full a sense and farther degree than that of Amos and they so forgiven this great Transgression that they were not presently cut off Amos 7.2 3 4 5 6. Luk. 24.47 Act. 2.38 3.26 5.31 32. but patience and forbearance and more and greater means extended and used towards them yea the Gospel after the Resurrection and Ascension of Christ first preached to them and Remission of sins c. according to Christ his Order so rendered and given to them And many of them did believe and receive the same And in like manner he procured patience and long-suffering for other great Transgressors even for the same gracious end That they might repent 2 Pet. 3.9 Rev. 2.21 2 Pet. 3â—â—5 whence we are willed to account That the long-suffering of the Lord is salvation Yea we are instructed into the knowledge of this Mediation of Christ by the Types of old the Truth of all being fulfilled and found in Christ Heb. 9.28 For Christ was once offered to bear the sins of man and unto them that look for him he shall appear the second time without sin unto salvation It is evident in this place That more is here spoken of and meant than bearing of sins in his Oblation-offering 2 Pet. 2 24. Col. 2.14 Rom. 4.25 Heb. 9.14 1 Ioh. 2.1 Rom. 6.9 for those he bare in his Sufferings and Death and nailed them to his Cross so as he did them all away in his Resurrection and then by the eternal Spirit offered himself a spotless Sacrifice to God in the Heavens nor can there be any more sin so imputed to him or so born by him he is just and can die no more but his bearing sins now is his taking them away and keeping the punishment of them off from us And this was also figured to us in the two Goats one slain for a sin-offering figuring out the Atonement made by the Death of Christ the other a living Goat Levit. 16.9 10 20 21 22. 1 Cor. 15.17 Rom. 4.25 over whom was confess'd all the iniquity of the Children of Israel and he bare them away into a Land of separation where no man dwelt to be charged with them So figuring out the Resurrection of Christ for our Justification and bearing away our sins the forgiveness whereof men perceive and receive in confessing and believing on him and yet a farther bearing away of sins was here typed 1 Joh. 1.7 9. in that it was of sins confessed after the Atonement was made over the live Goat that carried them away c. But I will not urge that but come to that which is more full and plain for this purpose Aaron the High-Priest did bear the names and the Judgement of the Children of Israel Exod. 28.29 30. when he went into the holy place continually and he with his Sons the Priests were to bear the iniquity of the Congregation to make Atonement for them before the Lord Levit. 10.17 and this was besides the Atonement made in the holy of holies once in the yeer And what bearing of iniquity this was may be cleer to us not that the iniquity of the people was imputed to the Priests and confess'd over their heads and they to suffer the judgement and punishment due to the peoples sins and to be offered in Sacrifice for them not so But as skilfull Hebricians say The word signifies and the Greeks translates so to bear and take away yea Numb 18.1 2
as in special for Believers is a marvelous heavenly cord to draw to Faith and stablish in the Faith CHAP. 14. Of the Excellency and Prevalency of the Mediation and Intercession of Iesus Christ IEsus Christ that is the Mediator between God and men who also ever liveth to make Intercession for those that come to God by him He it is that by his Oblation hath bought us of God and obtained an Eternal Redemption to bestow He it is that is filled with all fulness of Spirit Power and Authority to make known the Name and Love of the Father and draw to him and in their coming to him to confer Redemption on them He it is that is the merciful High-Priest acquainted with our infirmities and temptations so knowing how to pity and help us in all our needs He it is that is our Kinsman neerly related to us being in our Nature and having bought all Mankinde of God into his dispose and also bought Believers to himself and so unto God by the vertues of his Blood in Gospel made known and applied to them And so our Brother making us Partakers of the Divine Nature maketh us his own House and so full of Love Faithfulness and Prevalency by his Blood for us and in us He it is that is the Accepted and Beloved of the Father ever prevalent with him and exalted and filled with all power by him so as whatever the Father doth he doth the same Yea he is that tried one that having been tried and proved Isa 23.16 is evidenced to be precious and sure failing none that trust in him his Love pity mercy faithfulness have been tried Isa 50.5 6. Rom. 5.6 8. and proved exceeding great and durable in his not shrinking back but induring and going through so great Sufferings and Abasements for sinners c. his power and all-sufficiency hath been tried and proved mighty in that he not only bare the weight of our sins the terror and sentence of death the wrath of God against our sins Act. 2.24 Rom. 1.4 Col. 2.14 15. when all was laid on him and all the powers of Hell fighting against him but that he by suffering and death appeased the wrath of the Father for us made Atonement for our sins and overcame curse and death and devil and all the powers of hell and arose from the dead and ascended to the right hand of God His prevalency with the Father in and by his Sacrifice offered to God and the excellency of his Sacrifice is tried and proved precious and prevalent Joh. 16.10 Psa 110.1 Act. 2. Mat. 17.5 2 Pet. 1.16 17. in that the Father hath received him and sends him forth no more to suffer but hath set him at his right hand and made him Lord of all and born witness of him His bounty Rom. 3.10 19 20 25. Act. 14.17 Rom. 2.4 1 Tim. 1.15 17. Isa 42 1-10 45 21-23 Prov. 1.22 23. 9.4 5 6. Joh. 6.33 37. goodness and readiness farther to save men and therein the prevalency of his Mediation for men even transgressors is also tried and found excellent and abundant in and by his long sufferance and induring men's ill requitals his still upholding the earth and extending mercies to men to lead them to repentance his calling and drawing in to believe and so saving the chief of sinners and setting them forth as a pattern to encourage others to believe in him In a word his calling all even the worst of men and refusing none that come to him but hath saved and doth save being the Saviour of the world and giving life to the world His peculiar Mediation and Intercession for Believers Rom. 1.16 1 Cor. 1.18 24. 1 Thes 2.13 Rev. 5.9 1 Pet. 1.4 Phil. 3.7 8 9. Rom. 7.25 8.2 Rom. 5 1-5 Eph. 2.18 1 Joh. 4.4 5.4 5. 2 Cor. 1.9 10. 2 Tim. 4.17 18. Col. 3.4 Isa 43.10 11 12. Joh. 3.33 his chosen that do come to God by him hath also been tried and found exceeding sweet precious and prevalent in and by Believers that approach to God by him in the saving efficacies of his word believed by them the prevalency of his Blood sprinkled on their hearts in that word believed pulling them out from the snares and pollutions of the world to God his Grace therein appearing prevaling with them to let all go to be found in Christ and so freeing them from the lordly dominion of sin and bondage of the Law and so filling them with the springs of peace boldness of access to God joy hope c. making them partakers of the Divine Nature and giving them victory over the world also in Answers of their Prayers and Deliverances out of great Deaths yea in sure hope of appearing in Glory with him when he appears in Glory These and many such-like Evidences have Believers of the Excellency and Prevalency of his Intercession for them by vertue of his Oblation in and through which they also are his Witnesses So that as all hearing the Gospel might be encouraged hereby to repent and believe in him so Believers much more may be strengthened and fully perswaded That he is willing and able evermore and to the utmost to save them that come to God by him And now if both these be put together and considered in the Mediation and Intercession of Christ his Mediation and Intercession as it is in general between God and Men and so for all Men for Transgressors for means to preserve them and bring them in to believe and so also for Believers as they are Men and in some sort Transgressors also that they may still receive the benefit thereof and also as it is in special and of the New Testament for them that are called and come to God by him that they may receive the promised Inheritance And this also having its tendency for the good of the World Men Transgressors that through the vertues of Christ held forth by Believers they might be brought to Repentance Faith and so to fellowship with Believers in these foresaid Priviledges then surely we may discern both the Excellency of his Mediation also of his Oblation by vertue whereof he mediateth how the efficacy of both go ever together in one to Man-ward he procuring all of his Father for Men in his Intercession by vertue of his Oblation from the Prevalency of his Intercession with God working all in Men in his dispensation by and with the vertue of his Oblation And yet here is a manifest difference in respect of the efficacy of his Oblation with God for Men and of his Intercession with God towards and in Men in offering the Oblation to God the efficacy of the Oblation with God was first and by vertue thereof he became a Mediator between God and Men and so for Men and this Oblation is alwayes remaining in its vertue and efficacy before God and with him from whence he mediateth with God but now in
any reply That Christ himself as he was the Son of Man and Minister of the Gospel did not as then so know it as to make it known that is it was not as yet given him to reveal This is not denied And if it be farther replied That after his Ascension it was given him to reveal Rev. 1.1 2. and he sent and signified it to his servant John I answer This is true also That then was given him a more full Revelation for opening the things to come contained in the Scriptures Luk. 24.26 27 44 45. than that which he had formerly opened to them in which also the Holy Ghost instructed them Joh. 14.26 15.26 16.13 14 15. Rom. 16.25 26. 1 Joh. 2.27 even about the same things But now indeed he gives to John a more full Revelation visionally with some more particulars explicated as touching the Gentiles of those very things then was before as to the other Apostles by the Spirit in which still it was the Office of the Holy Ghost even by and with the Scriptures forewritten to teach and enable them to teach yea the very hour or day natural or prophetical that is for a year in ordinary account is not so declared or set down that one can certainly know it so as to say and miss not the very hour or day or year in which our Lord will visibly come and not before or after it Whence himself in that Revelation also saith Behold I come as a thief Rev. 16.15 Mat. 24.42 43 45. Mar. 13.35 37. Luk. 21.34 35 36. blessed is he that watcheth and keepeth his garments lest c. And this also of good usefulness for us that we may be alwayes watchful and prepared waiting and looking for his coming that in his coming we may be found well-doing And yet though the precise hour or day natural or prophetical be not of us fore-known yet this we may certainly know first That it will certainly be and secondly That it is nigh at hand yea many wayes evidenced to be nigh even at the doors And this will cleerly appear if we consider these three things in his coming 1. His coming to particular Men in taking away their natural lives 2. His coming in hastning and bringing forth or ordering those works by his providence that are to be accomplished before his personal and visible appearance 3. His personal and visible appearance it self in that manner and to those ends before-shewn It in every sense and consideration will appear nigh it cannot be far off For 1. When any Man dies and gives up the Ghost it is to that Man and so to every Man in the Day of his natural Death in respect of his eternal welfare or wo Eccl. 9.10 11.3 Joh. 5.28 29. the very same as if Christ did then personally come for in what estate of Faith or Unbelief in peace with God or enmity against him and so as in well-doing or evil-doing a Man is found when he gives up the Ghost in the same shall he be found and appear in the Resurrection of the Dead and so dealt with by Jesus Christ in his personal appearance when at his voice the Dead are raised Eccles 3.21 12.7 Rev. 6.9 Luk. 16.22 2 Cor. 5.8 Phil. 1.23 1 Pet. 3.19 Rom. 14.12 2 Cor. 5.10 Eccles 9.5 6. when any dies the Spirit goes to God that gave it and if dying in Faith or gracious Estate it is put under the Altar or wings of Christ in Heaven sometime called Abraham's bosome now the Altar or presence of Christ but if dying in unbelief or disobedient state the Spirit is put in Prison till the great and final Judgement and in the Resurrection of the Bodies the Spirits shall be united again every one to his own Body and appear before the Judgement-Seat of Christ the Body all the time till then being dead and turned to dust it knoweth nothing is sensible of nothing and so an hour a day a yeer or a thousand yeers is all one to them and not so much or so long as an hour to a living Man so that his coming in this respect is nigh and alwayes hath been to every Man in their several ages for of that day and hour knoweth no Man certainly till it come but long it cannot be so that in this respect it is needful to be alwayes ready 2. By his discernable though not visibly personal appearance in bringing to pass and ordering those things that must be done before his personal and bodily coming and which being all done he will certainly and without tarrying come and by which as they are in doing and come to pass he wills us to take notice That his coming draws nigh and is at the doors Mat. 24 4-30 Mar. 13 5-26 Luk. 21 8-27 and that is such things as these the hearing and seeing wars neer or where we live and hearing the rumours of Wars afar off Famines Pestilences Earth quakes then Persecutions and killing such as believe in Christ and live to him and false Prophets arising and deceiving many then the decay of the love of many that have been believers and betraying their Brethren then some saying Here is Christ or There is Christ and some saying I am Christ And in all this the security or carelesness of the world not minding any coming of his in Judgements or in Person but giving up themselves to follow their worldly affairs and then some strange shakings both of Heaven and Earth of Churches and States and strange Apparitions in Sun and Moon and Stars These things with the Gospel preached over all the world were to come to pass and so did before the end in the destruction of Jerusalem And after that they were all to come to pass and so be done over again before the end of the World in the coming of Christ who when all these things are fully done and come to pass will suddenly come and appear as himself hath foretold us And our Saviour also bids us When we see these things come to pass to know that his coming is nigh even at the doors and warns Believers not to be troubled when they see these things come to pass but to list up their heads for the nigh-drawing of their Redemption And of these things the Apostles in their writings and in the Revelation also gives us warning All which things have in the several Ages since been fulfilling and now apparently to be seen in an high degree almost all and every of them come to pass so that the Day is hastening and nigh at hand that by viewing these things we may take notice of it and so be prepared patiently waiting for his coming Behold he cometh He cometh quickly 3. His personal and visible appearance and coming again Rom. 11.25 with Luk. 3.8 Rev. 2.21 Gen. 15.16 Rev. 14.15 18. spoken of is to be when the fulness of the Gentiles is come in that is when they have had
knowledge of it in their believing so that Abraham saw the Day of Christ Joh. 8.56 and rejoyced and we may suppose the same of Isaac and Jacob though our Saviour had not occasion then from the Jews words to mention them so that they were abundantly fitted to preach this Faith and Covenant unto others 3. They had also an outward Ordinance called Circumcision as a sign and seal of the Righteousness of the Faith they had received Gen. 17 9-14 18.18 19. Deut. 30.6 Rom. 4.11 12 15. and were to teach that they might so witness the Truth and disciple their Children born of them and by gracious providence brought under their tuition and government and so teach them to attend on God in his way who in such attention would in due season circumcise their hearts that thus they might be the Fathers of all that believe 4. They were enabled by Faith to walk as strangers in this very promised Land Act. 7.4 5. Heb. 11.9.16 not building Cities in it nor having of their own the possession of a foot onely a burying-place bought with their money yet did they believe to enjoy that very Land according to the promise and by the preparation of it for them and Promise of it and Gift of God to them believed they did wait and look for it in which Faith they both lived and died believing That they should be raised again and possess in due season And so as Abraham at first in the Faith of the Gospel as set forth in the first Revelation went at God's Call into that Country not knowing whither Heb. 11.8 till he came there even by Faith so he lived and walked in that Land by Faith as farther enlarged according to the Revelation explicated to him in that Promise given him again and again Gen. 12.2 3. 13.15 15.4 5 6. 16.16 Gen. 21.5 Gen. 25.26 And after the Covenant was made with him he lived and walked in that Land by Faith enlarged according to it for one yeer himself and after with Isaac all his dayes and he with Isaac and Isaac with him lived in this Faith all the dayes of Abraham and Isaac was sixty yeers old when Jacob was born with whom he then lived in that Faith all his dayes and Jacob that was with him and after him lived in that Faith with his Sons was an hundred and thirty yeers old when he stood before Pharaoh in Egypt Gen. 47.9 So that their sojourning in the Land of Promise or promised Land which they are one day to possess was one hundred ninety and one yeers after the Covenant made In which time they taught the Faith thus enlarged to their Children and them so to live in it which remained with the spiritual Seed But after Israel was come into Egypt they began quickly to be defiled with the Idolatries of Egypt and then they sojourned not in the Land of Promise as their Fathers did but in the Land of Egypt four hundred and thirty yeers Exod. 12.40 41. Gal. 3.17 18. of which four hundred and thirty yeers after the Fathers living in the Faith of the Covenant one hundred ninety one yeers the Apostle speaketh for so long it was still confirming to them and they in being so furnished have taught the same CHAP. 3. Of the third Revelation of Christ and way of making him known THe next Revelation of Christ was in Moses time Heb. 1.1 and it was both immediately to Moses and mediately by him to Israel and this was in divers manners and at divers times or by divers parcels as to say 1. By divers types shadows and figures immediately appointed by God to Moses for the people Heb. 8.5 9.23 10.1 and mediately by him to the people as to instance 1. Heb. 7.27 9.7 12 22. The way by which Christ should make Peace and Atonement for the sins of Men that he might have them into his dispose This was figured out by Beasts slain and offered to God in Sacrifice for sin and the High-Priest entring into the Holy of Holies once in the yeer to make Atonement for all Israel as Christ was by his death and bloodshedding for our sins and offering himself a Sacrifice to God entering into Heaven by his own Blood to make the Atonement and obtain eternal Redemption 2. The way how he communicateth unto Men this Peace and Atonement Heb. 9.13 14. 12.24 Rev. 1.5 and Redemption and maketh them partakers of the benefit thereof in the extention of his Grace and Spirit making it known with the Fruits thereof gaining in to believe and so sprinkling the vertue of his Blood and Sacrifice on their Heart and Conscience thereby washing and comforting them this figured by sprinkling the Blood and the Water of Purification on them with a Bunch of Hyssop Psal 51 7. Whence that Prayer Purge me with Hyssop c. 3. Heb. 7.25 10.2 19 20 22. Eph. 2.17 18. The way how people may come to and partake of the benefit of all this Grace in him and by him dispensed namely by looking to him attending his Voice approaching to God by him through his Sacrifice and Propitiation made yield to and receiving in by Faith his Blood sprinkling and Water of Purification so drawing nigh to God by him this figured by their so looking to and approaching to the Tabernacle and observing those Rites aforenamed 4. That Christ is wonderfully filled with Power Spirit and Authority and all riches of Grace to be all to us and work all in us for Peace Purity Union and Communion with God he having our Nature in a personal Body in which he hath by Sacrifice made the Atonement and the fulness of the Godhead now dwelling in him bodily Joh. 2.19 Col. 2.3 9. Joh. 2.19 Joh. 5.20 Joh. 14.6 1 Pet. 2.3 4 5. 2 Cor. 6 16. Heb. 3.6 Heb. 8 5. He is the Tabernacle Temple or House of God in whom are all the Treasures of Wisdom and Understanding in whom dwells the fulness of the Godhead bodily in and through whom only God is to be worshipped and such a House he is that all that believing in him are united to him and worship God in him are made of the same spiritual Tabernacle Temple or House This figured by their Tabernacle or Temple made according to the pattern given of God and the Enjoynment of them to come and worship there looking towards it He is also the Altar on which all Prayers and spiritual Sacrifices are to be offered up to God Heb. 13.10 11-15 1 Pet. 2.5 This was figured by that one Altar to which their Sacrifices were to be brought and upon it to be offered and on no other He is the Propitiation the Covering or Mercy-Seat Rom. 3.25 1 Ioh. 2.2 Joh. 1.18 Heb. 9.5 where all the Righteousness in Mercies and forgiveness and the Oracles of God are to be met withal This figured by the Mercy-Seat they
this that in due time he will in that body of his personally come again and receive them to himself and then take his great power and raign and they shall raign with him nor need they be deceived about this his coming Mat. 25.32.46 Joh. 5.28 29. for it shall be so personal open and visible that every eye shall see him and when he doth sit upon the Throne of his glory then shall all Nations be gathered before him and having raised all the dead will separate those that have believed in him and lived to him from those that have rebelled against him setting the one on his right hand and the other on his left hand and then judge and give sentence on both and the righteous that are on the right hand shall go into everlasting joy and the wicked that are on the left hand shall go into everlasting Fire there to be tormented for ever and that all that believe on him may with patience and comfort wait till that day come he taught and assured them that he would not leave them as Orphans comfortless Ioh. 14.16 17 18 26. but by his word and Spirit in that word he with them and in them and by that Spirit both minde them of Joh. 16.13 14 15. 15.4 7. 1 Pet. 1.5 Joh. 14.6 10.9 14.9 10. and teach them the words that he had fore-given them and also so take of the things of Christ and shew to them that he should present him glorious to them and lead them into all truth that by Faith well-pleasedness in him they may be made fruitful and preserved to the inheritance and that he thus discovered is the door and way of access to the Father and entrance into the Church yea the Father is in him and he in the Father and all that is the Father's is his so that in seeing and having him they see and have the Father also and that he is the Truth and the Life in whom they have Wisdom Righteousness 1.3 Sanctification and Redemption Covenant quickning and all spiritual Riches and Life yea he is such a sure Rock that whoever is found in believing built on him Mat. 16.18 1 Pet. 2.3 4 5. the gates of Hell shall not prevail against him his Flesh even his Body as given for the Life of the World is Bread of Life and Meat indeed and his Blood as having confirmed the New Testament is Drink indeed Joh. 6.51 58 63. 15.10 17.24 and what Spirit or Soul of Man soever eateth and drinketh hereof shall never die but have everlasting Life his words are Spirit and Life and as the Father hath loved him even so hath he loved those that believe in him and will come again and receive them to himself that where he is they may be also So that in all this is a blessed clear great gracious and glorious Revelation of Jesus Christ in his own personal teachings Yet to free them from mistakes and inform them cleerly how by him this blessed and saving work shall be carried an end till his coming again that there may be a spiritual Seed encreased and preserved to him till then he instructed them how Men and Women should be brought in to God namely John 3.14 15. Tit. 2.3 Mar. 16.25 Rom. 16.26 that He even Christ the Son of God and Saviour of the World as thus manifested to them must be by them so made known to others yea lifted up and made manifest by preaching his word he had taught them and this to all Men all Nations and in and about this right preaching manifestation elevation declaration and tenders of Christ he taught them much and many things as appears plainly by his own sayings to them and theirs which they learned of him as to instance some of them 1. That it be Jesus that be lifted up and exalted as the Christ Joh. 8.14 15. Luk. 24.47 43. Joh. 15.26 Rom. 1.1 5. 16.25 26. 1 Cor. 22. 3.10 11. 2 Cor. 4.5 1 Joh. 1.1 2 3. 5.6 7 8 9 10 11 12. Isa 49.6 the Son of the living God the Propitiation for our sins he in whom God is well-pleased who by vertue of his death is the Lord of all the onely Rock and Refuge in whom whoever believeth shall receive forgiveness of sins this Jesus the He and not the works of the Law not any order or sort of men not any dreams or devices nor any personal endowments or gifts nor any internal Lights and Operations but onely Jesus Christ to be the Lord the Foundation the He in whom all Peace Righteousness and Eternal Life is prepared of God for us and given us of God in him even in Jesus Christ that in believing in him we may receive it and have it And this is plain in comparing his sayings and theirs 2. Joh. 3.16 17. 1 Joh. 4.9 10 14. Rom. 5.6 7 8 9 10. Tit. 3.4 5. 2 Cor. 5.14 15 19 21. That both this gift of Christ the Saviour of the World and the setting him forth and tendering him in the Gospel is and is to be affirmed a fruit and witness of the love of God to the world to Mankinde even sinners and ungodly ones and the love Grace and good-will of God here-through commended and tendered to them that they might repent and believe and in believing receive remission of sins and eternal Life and this is plain in comparing his sayings and theirs according to that prophesied Psa 36.6 7 8. 145.8 9. Isa 55.4 3. That the end and purpose of God in this gift of Christ and so setting him forth Joh. 3.17 Luk. 9.56 Mat. 18.11 Joh. 12.47 Isa 42.6 7 8. 49.6 8 9. 55.4 5. 63.1 2 3. Act. 3.26 14.15 26.17 18. Joh. 12.35 36 46. 9.5 Joh. 1.4 7 8 9. and making him known and witnessing and commending his love through him and so the end of Christ his first coming and Ministration and of his continuing the same Ministration of the Gospel in which he is still sent held forth and tendered to men till his personal coming again is that the world might be saved yea sinners and the chief sinners that the eyes of the blinde might be opened c. and men brought in to believe and so turned from darkness to light from the power of Satan to God that so they may receive Remission of sins and inheritance among them that are sanctified by Faith that is in Jesus Christ and this is plain in the sayings of Christ by himself and by his Spirit in the Prophets and by his Spirit in the sayings of those that learned it of him whence he saith of his Ministration that while he is in the world he is the Light of the World and so before was and in the Ministration of his chosen Witnesses will be till his coming again Mat. 5.13 14 15 16. whence his Servants as Ministers of the Gospel are also called
on to Eternal Salvation Rom. 3.10.20 1.18 28. but also some of all sorts if not most of all sorts persisting in rebeâ—lious wayes leading to Eternal destruction Scripture and Mens manners so fully shew this that it needs no farther proof 2. As God in his Works hath put so in his Purpose he decreed to put a great difference between some Nations and other Nations as one to be greater and endued with more Priâ—iledges then the other yea sometime the lesser people or younger to be the chief and the greater or elder people to serve the younger and yet neither doth this Purpose or the fulfilling of it necessitate or imply the Eternal Damnation or hindring the Eternal Salvation of the inferior appointed to serve Deut. 7 6 7. 14 2. Psal 147. 19.20 Rom. 9.6 27. Act. 10.35 or of the Superior to be served So Israel a peculiar people above all other Nation though fewest in number yet were not all this Israel the Israel of God indeed in acceptance of and answering their Priâ—iledges and so not every of them eternally saved nor were all and every of the other Nations Eternally damned that Rule true according to his Purpose Rom. 2.6 11 25 26. and 3.9 but this is most cleer in those two people mentioned Gen. 25.23 And the Lord said unto her that is Rebecca Two Nations are in thy Wombe and two manner of People shall be separated from thy Bowels and the one People shall be stronger then the other and the elder shall serve the younger or Rom. 9.11 as some read it The greater shall serve the lesser Now Christ being to come of Jacob Esau or any of his Posterity in serving Christ that was to come of Jacob and so in a willing service of their Brethren the Sons of Jacob attending the Word and Oracles given them might through Grace be saved as no doubt some of them were Deut. 23.7 8. and means was by God appointed thereto And whereas many for their wilful refusal and violence though constrained did yet in another way serve Obad. 9 10 21. Amos 9.12 with Jer. 49.7 11. Job 2.11 Psal 87.4 5. 60.8 yet for that refusal and violence did perish yet of that Race it is found in Scripture many are eternally saved Isa 60 7-14 And as God in his Purpose differenced one Nation from another in superiority and inferiority so he purposed divers means for divers Ages in the World and to divers People and some means excelling other to some People the Word Oracles Gospel c. to other People onely a rumour of these with such teachings as are natural or by natural Mediums in the Works of Creation and Providence yet the Repentance and so the Faith and Obedience he requireth being no more or greater then according to the means he vouchsafeth and that such will be accepted and where more is given more is required This Purpose of such difference and the fulfilling it in extention of such different means hindreth not but that Rom. 2.3 4 9 12 13 14 15 17 26 27. of those that have but the lesser means yielding to repent believe and obey according to the help therein afforded shall be Eternally saved and those that have the greater means rebelling against the help therein afforded and so persisting in Impenitency Unbelief and Rebellion shall be Eternally damned Let this Caution be heeded God hath purposed some things that he will bring on all Men both those that shall be Eternally saved Caution III. and on those that shall be Eternally damned as namely That 1. Isa 45.23 Rom. 14.11 12. Joh. 12.32 Phil. 2.9 10 11. All Men one and other shall come before him and his Son Christ and he by vertue of his great suffering and Sacrifice offered for Mankinde and the Power Authority and Spirit received thereby shall draw all Men to him and they shall come and bow before Jesus and confess him Lord to the Glory of God yet onely those that by his goodness discovered and bands of love extended are prevailed with in this Day of Grace Rom. 10.9 10. Isa 45.24 Joh. 6.37 40. and so found coming to him and believing on him here with the Heart unto Righteousness and confessing him with the Mouth unto Salvation these shall say Surely in the Lord have I Righteousness and shall be Eternally saved All shall come to him but him that cometh now in the Father's drawing he will Eternally save and all that rebel against these drawings and persist so doing shall yet by his irresistable Power be raised from the dead Joh. 6.37 16.8 9. Isa 45.24 Phil. 2.10 11. and convinced of their sin for not believing on him in the Day of Grace and then to their shame and his Glory confess him Lord to the Glory of God before the sentence pass on them 2. Heb. 9.27 Heb. 11.13 1 Thes 4.14 Rev. 14.13 John 8.24 Eccles 11. All Men shall once die or suffer a change sutable to Death which is the way of all Flesh yet of these some die in the Faith and so sleep in the Lord and these shall be Eternally saved but others die in their sins and unbelief and these shall be Eternally damned 3. All Men shall also rise again by the Power and Authority of Jesus Christ at his voice 1 Cor. 15.21 22. Joh. 5.28 29. Luk. 14 14. Act. 24.15 but the Just such as have believed in Christ and done good shall rise in the Resurrection of the Just unto Eternal life and the impenitent and unbelieving in the Resurection of the unjust unto Eternal condemnation 4. 2 Cor. 5.10 Rom. 2.16 Mal. 25.34 46. Rev. 20.13 15. After Death all being raised they shall all come before the Judgement-Seat of Christ and be judged by him according to the Gospel and then all those that have believed in him and lived to him in the Day of Grace shall enjoy Absolution Eternal Life and Joy with him and all that have throughout the Dayes of his Grace and Patience rebelled against him shall then be cast into the Lake of Fire which is the second Death Let this Caution be also heeded For of all Purposes as set forth in these three former Cautions is not in this business directly but onely inclusively to be spoken God hath set in his Counsel Caution IV. Psal 145.8.9 1 Tim. 1.17 Joh. 12.13 Jer. 32.18 19 20. Isa 25.1 40.14 Prov 22.20 21. Act. 20.27 Psa 33.11 Eph. 1.11 and Purposes concerning the Eternal salvation of Mankinde or the Damnation of any of them an holy wise and heavenly Order agreeing with the Nature and Being of God his Soveraignty Wisdom Holiness Love Mercy Truth Justice and the Testimony of his Spirit concerning his Son Jesus Christ and his Love to Mankinde manifest through him all agreeing in one without any contrarying of one by another Hence his Purposes called his Counsel and said to be brought forth according to the Counsel of
of my bowels Which shews plainly both that he was one with the Father in this Prov. 8.29 30 31 as in all other his Decrees and Purposes and also that he did accept to undertake and do the same as his own words verifie Psal 40.7 Lo I come rendered by the Apostle Heb. 10.7 8 9 Heb. 10.7 Lo I come to do thy will O God and then opened descanted and pressed again From which Will of God of the Father and Christ his oneness in the same the vertue of his Sacrifice is affirmed to be Heb. 10.10 12 14 and to have been from the beginning vertuous and prevalent with God for Men and with and in all that believe in him And as in order to the performance of this his Will concerning and for Mankinde he in his Purpose prepared and gave him a Body so as he might be truely and verily man and the Son of Man and so capable of suffering for Man having right as a Kinsman and fitness as having the Nature of Man to undertake and do the whole business of Mankinde Rom. 5.14 18 being according to this his Father's Purpose a perfect and publick Man yea the Word and Son of God made Man and so having the Divine and the Humane Nature in one Person and so one with the Father and one with Man a fit Mediator between God and Man to deal with God for Man and with Man in the behalf of God and so the digging or opening of the Ear Joh 33.16 17 24 as it signifieth in Men the fitting and preparing for obedience to that which God calleth to that they may obey so in respect of Christ it signifieth the giving him and fitting him with such a Body as in which he might have capacity and fitness to suffer and do his Will which being given him Isa 50.5 6 Psa 40.6 7 he was not rebellious nor did draw back but being one with his Father in his will and love to Man he accepted and delighted to do the same and so the Spirit by the Apostle teacheth us to understand it who knowing that to be the meaning cites that very Text according to the Translation then extant and known A body hast thou fitted or prepared me Heb. 10.5 And that he might do his Will in that very Body he in this Purpose 2. Purposed concerning the Man Christ the second publick Man first an Abasement of him secondly by vertue thereof an Exaltation 1. He purposed and decreed an Abasement of him for Mankinde Gal. 4.4 as that he should be made under the Law for Men and though without sin yet to have on him all the infirmities of the Nature of Man Rom. 8.3 which befel it for sin meerly through the Fall and so though true and sinless flesh yet in the similitude of finful flesh 2 Cor. 5.14 15 2 Tim. 2.6 Heb. 2.9 Eph. 2.13 Heb. 9.14 7.27 See Part 2. ch 7. Luke 24.26 46 Mat. 26.24 Isa 53.2 7 Psa 22.6 11 18 Act. 2.23 and so that he in the stead of and for all Mankinde should die that death yea all that death in the ignominy and pain of it yea suffer the Curse in it which was due to Mankinde for the first offence and all the sins that necessarily flow from it and which the Law on that account can charge Men with and also make such full satisfaction and such a vertuous Atonement by his Blood as by it even following sins against himself might in his way be taken away and freely forgiven All which he hath done as was fore-purposed and fore-written of him and because of the certainty of God's Purpose and his being one with God in that Decree having accepted to do it it is spoken of before the actual and visible performance as done and when manifestly performed he is said truely to go as it is written of him and to be delivered thus to suffer by the determinate counsel and foreknowledge of God so his Abasement was according to Purpose 2. Psa 16.10 11 Isa 5.3.8 Act. 2.25 33 13.29 33 37 Psa 68.18 47.5 Luke 24.52 Heb. 10.12 13 8.1 1 Pet. 3.22 Col. 2.9 10 Joh. 17.5 Psal 20.3 4 110.1 He purposed and decreed the Exaltation of him in that personal Body in which he was so willingly abased and this Exaltation to be in his Resurrection and in his Ascension into Heaven and in the acceptation of his Sacrifice for all that for which he offered it and so filling him with the immeasurable fulness of the Spirit even glorifying him with his own self so that the fulness of the Godhead dwells in him bodily and he set at the right Hand of God in all Power and Authority Angels Authorities and Powers being made subject to him and all this now done as was fore-purposed 3. God in Approbation of all this his own Purpose and of his Son becoming the Son of Man and suffering and doing all this for Mankinde and in his own well-pleasedness in his Son in Man's Nature thus exalted the heavenly and spiritual Man the Lord the quickning Spirit He in this Purpose did also purpose to elect and chuse and so did and hath elected and chosen him to be and so made him his Servant or Minister by whom he will do all his choice works of saving and judging yea Isa 42.1 Mat. 12.18 3.17 17.3 Psa 89.19 20.28 his delight in whom he takes his rest and well-pleasedness for ever yea the very he in whom and through whom he will shew forth the brightness and excellency of his Glory and with whom his Covenant stands fast for evermore And so in this Purpose and choice of his and by the vertue of his sufferings and Sacrifice and by reason of and in and with alâ—â—â—â—hs Furniture he hath fitted and made him to be and so 4. He hath purposed and according to Purpose confirmed him to be 1. The Lord of all even of the Devils and fallen Angels as his Captives and Slaves Act. 2.36 10.36 Mat. 4.3 11 Heb. 2.14 Col. 2.25 Eph. 4.8 Heb. 1.3 4 5 6 7 13 14 Rom. 14.7 8 9 1 Cor. 6.20 2 Cor. 5.14 15 Rom. 2.16 2 Pet. 2.1 John 3.16 by vertue of his Conquest and Victory over them in the Nature of Man whom they had overthrown and by conquering death which they brought Man under yea by reason of the transcendent excellency of his Person and his Work and Office even Lord of the holy Angels also but Lord over all Mankinde by vertue of his Death suffered and his Resurrection and his Sacrifice offered for them so as they are all released over to him who in his time will bring them out of that Death he died for them and shall judge them for they are his and ought of right to live to him which if according to the Grace he extendeth to them they do they shall not perish in another death but have everlasting life 2. The
of any if it continue in the Heart and they abide in it they shall be saved Therefore he stirreth himself to steal it out of the Heart lest they should be saved Luke 8.12 And indeed Men thus far brought to believe if they continue not in his Word they lose the livingness and quickning of the Spirit in the Gospel and so close their eyes again and then though they continue a profession of Faith yet it is but a dead Faith Jam. 2.26 destitute of that Life and Motion of Faith the Spirit in the Gospel affordeth as the Body of a Man though for a time retaining its form yet when Life and Motion is gone is dead yet as that is no good Argument to prove there never was Life in that Body so neither is this deadness of Faith any proof that there never was livingness in it but it rather evidenceth the Truth of our Saviour's Testimony Joh. 15.6 If a man abide not in me he is cast forth as a branch and withereth c. which could not be if he never had sap moisture and greenness Yea Pag. 429. Answ 1. Mr. Owen confesseth thus much That before their falling away they were in a fair way for life and salvation and that their falling away is from gifts and common graces Now this is certain they could not be in any way for Salvation if Christ by his Death had not made satisfaction for them and received Spirit in their Nature to send forth and apply it to them nor could they be in a fair way to Salvation if there were no will in God through Christ by the means extended to save them yea they could not be in a fair way for Life and Salvation if the Word they believed and their believing and the Gifts and Graces they received were not all true of the right kinde and of a saving Nature and Tendency so as abiding and dying in it he is certainly saved for what Faith or Gift soever a Man hath that continuing and dying in he is yet damned eternally he was in the having them in a deceitful way a way to death and not in a fair way to Life and Salvation But enough is said to shew the Purpose of God concerning such Believers as these But to proceed Secondly There are Believers that through the Testimony of Christ having their eyes opened and their Hearts brought to believe the Testimony to be true and good and not so onely Rom. 5.6 8 9 10 4 22-25 Tit. 2.14 3.4 5 6. 1 Pet. 1.20 21 22 but in that believing to minde and believe the greatness and immensness of the Love of God commended in this that while we were sinners and enemies to him his Son Christ died for us and made peace by his blood and now hath as freely made it known to us so as thereby they are reconciled to God and enabled to believe on him for that eternal Life he hath promised and in that renewed in heart to a child-like disposition and concerning these thus believing in him the Purpose or Purposes of God are 1. That he will put his Spirit in them Ezek. 36.27 Joh. 6.68 69 Mat. 16.16 17 Isa 59.21 Joh. 14.16 17 26 Joh 16.13 14 15 16 Heb. 8.10 Rom 8.26 Psa 73.23 24 and cause them to walk in his Statutes that he shall not onely be with them to give them now and then some Light and Motion to make him known in his Words and affect their hearts as before he did but he shall be in them that is take up such an Habitation in the Word put in their Heart that he shall be an indwelling Advocate and Comforter thereby within them to bring the Sayings of Christ to their remembrance and teâ—â—n them and so to take of the things of Christ to shew them and so glorifie him and make him precious to their Hearts and write his Minde therein and enable them to pray and so comfort and guide them 2. That by his Word and Spirit he will give them to answer their Adversaries and subdue their sinful lusts and corruptions Mat. 10.19 Mar. 13.11 Luk. 21.15 Mic. 7.18 19 Rom. 16.21 and give them issue out of all their temptations 1 Cor. 10.13 and shortly in due time tread Satan under their Feet 3. That he will never leave them nor forsake them Deut. 31.6 Heb. 13.5 Isa 43.1 4 5. 1 Sam. 2.9 Psa 97.10 Pro. 2.8 but uphold them in his way and so be with them in the worst of hours when they are most opposed and pass through fire and water that they shall not be overthrown yea he will keep their feet and preserve their Souls in the way Psal 91 and so through Faith to the inheritance so that though thousands miscarry yet no evil shall befal them he will command safety and deliverance and victory for them These are not onely Promises but the declared Purposes of God concerning those that believe in him and so are the Sons of God by Faith and they are made known to imbolden them confidently to abide in the wayes of God without fear in which way he will keep them and that they may have a ready recourse to the sure Rock and Object of Faith in all these Promises Luk. 1.71 72 73 74 75 Pro. 10.29 1 Pet. 1.5 and according to all these revealed Purposes in believing be united to him and so live by Faith through which Faith he will by his power keep them even to the Inheritance and that such is his Purpose is plain and in many places plainly declared 4. That such of these unfeigned Believers as shall be found living upon this earth at the visible and glorious appearing of our Lord Jesus Christ 1 Cor. 15.50 51 52 53 54 55 1 Thes 4.14 15 16 17 Heb. 11.13 14 39 40 Psa 105 9 10 11 Dan. 12.13 shall at that time at the very beginning of his appearing in a moment in the twinkling of an eye be changed with a change suitable to Death and Resurrection so as though they sleep not in Death yet Death and Resurrection both are included in this change in which Mortality is put off and Immortality put on and in the same moment the same short time as the twinkling of an eye all that from the beginning of the World to that time have died in the Faith and so though slept in Death yet dying in the Faith they are the Dâ—ad in the Lord and so in Christ sleep in Jesus these shall all be raised at once in the same moment the other are changed so that all at once and none before another or preventing another but all together shall see the Lord and be caught up in that sight to meet with him in the Air and so to come with him and receive together the promised Inheritance and so be ever with the Lord. And to conclude the discoursing of Purposes in this way I shall onely add that which is
confidence in Christ and the great love of God in delivering him for us and making him known to us Vers 35 39 that they might confidently rejoyce and glory in the midst of all their sufferings and to help them in these was the Apostle's end and not to lead their thoughts to conceit a certain company of Adam's Sons as such beheld decreed to be eternally saved and the rest to be eternally damned and few of either sort known no word in his writing to such an end yea the puzzelling the thoughts with such a conceit would be cross to his end which was to edifie in Faith Love and Love-services with consolation in sufferings 6. For the way the Apostle takes to accomplish his end Ch. 1.1 2 3 4 5 16. 3.22 25 28. 4.5 24 25. 5 6 11 12 18. 6 7. it is cleer to be That as he had before declared the Foundation and the Medium of coming to and on it and so being united with it and accepted through it and exhorted to suitable walking so here he proceeds to help them to sound consolation in afflictions 1. By shewing who are the true Sons of God V. 14 15 16 28. and Heirs with Christ unfeigned Believers even them that love God and are the Called according to purpose 2. V. 14 15 17 18 29 30 By shewing them the way of God's dealing with all his called Ones whom he approved as his Sons and Lovers of him he ordains them to conformity to the Image of his Son in services and sufferings and in that way to glory and calling them thereto doth justifie and will glorifie so that in all this God is on their side and for their good 3. He also mindes them of the priviledges of the Son of God V. 14 17 18 29 30. the prime elect predestinate called and justified and glorified the way through which he hath gone and will bring them to the enjoyment of his own priviledges through the same way 4. Rom. 4.6 21 22 23. 8.14 18 29 30 31. He mindes them of the examples of those lovers of God that were of the Called according to purpose how they being approved were even thus predestinate and called and justified and glorified and having finished their course so happily are set forth as patterns and examples to instruct and incourage us that we in the same way may following his Call expect the same justification and glorification God being ever the same of one minde 5. Directing them especially and above all to minde Jesus and the greatness of God's love in delivering him up for us all V. 32 33 34 c. and the special and choise communication of his love in making known and so giving his Son to us that believing in him he is surely ours he that died and so satisfied for our sin yea rather is risen and so our Righteousness and filled with Spirit in our Nature ever living to intercede to take away our sins by vertue of his blood and to communicate of his Spirit to us Now God in giving us him will with him and so in and through him certainly give us all things freely and in receiving and abiding in him we shall receive Oh inestimable love who shall separate us from this love c Thus doth he lead them to triumphing confidence without any the least denying or eclipsing the great love of God to Mankinde Tit. 3.4 5 6 7. 2 Tim. 2.9 10 or shutting the door to or darkning the light of life and immortality opened and brought to light by the Gospel or working the weakest Believer with thoughts of secret purposes yea so he holds forth the Love Grace and Minde of God in the whole business as is fit to draw in unbelievers to believe and the weakest Believer to come in believing into that number And so the Purposes of God are one and the same agreeing with the whole Gospel preached by him As for Objections against it they are most answered already in former Sayings and answer of some of Mr. Owens Expressions See part 1. c. 11. and yet to remove that which if let alone may occasion some to stumble I shall consider in this one more Expression of Mr. Owen's CHAP. 8. A Consideration of the Purpose of God as expressed by Mr. Owen pag. 168. GOd's Eternal Purpose of saving some Mr. Owen in and by the Mediation of Christ that Mediation being interposed between the Purpose of God and the accomplishment of the things purposed by the Fruits of the one the Mediator cause of the other This act of his will the Scripture knows by no other Name then that of Election Adoption or the Purpose of God according to Election or the purpose of his will in Christ Jesus Thus far Mr. Owen and I shall desire to acknowledge all the Truth I can finde in his Sayings and by Scripture to remove the rest He saith God's Eternal Purpose of saving some in and by the Mediation of Christ c. Saving some he expresseth not what some or of what kinde the some is if it be meant of his fallen Creatures it 's acknowledged so far true for both Angels and Mankinde was fallen and he purposed no way of saving for the fallen Angels there is no contest about that but if by some be meant some of Mankinde and no way to discriminate them that it may be known who then is there no door to life opened for any man to come in at nor Gospel that can be preached as Truth to and for them while unbelievers to bring them in to believe If any conceit it is some elect Ones that cannot be for it is meant of all them no gainsaying But his Expressions elsewhere shew it to be meant of Mankinde Some of them for as for any elect in Christ before Adam's fall to be fallen in his fall is but a humane device and tradition nothing in the Testimony of Christ for it but all against it or That there are any elect Ones in Christ that according as they are elected are not also begun to be saved and so far holy and beloved is another humane device and tradition without and beside and contrary to the Scripture as hath been plainly shewn So that of necessity by the word some as by other Expressions he would be understood is meant some of all Mankinde fallen but then what some shall we conceive for all Mankinde were once made righteous and so beheld and loved in one publick Man who was both Male and Female so that all Mankinde was alike righteous and alike loved as righteous in this one publick Man then but this first publick Man both Male and Female sinned and so fell under sin and death and all Mankinde in him and must needs have perished in that sin and death they were fallen under if God had not provided a Saviour to interpose Now was not all Mankinde alike fallen alike viewed and alike under
Christ and Christ faithful in performance of the same 2 Tim. 2.11 If we be dead with him he saith not If we were dead for him to die for us or as dead in his dying for us having in his sufferings 2 Cor. 5.14 19 20 21. as in the publick Man suffered the sentence of death in account for all we fell into by Adam that as he is risen we might live to him which is true also of such as yet believe not But he saith Rom. 6.2 11. 7.4 Col. 2.20 Phil. 3.3 7 8. Rom. 6.4 5 8 11 7.4 5 6 Joh. 11.25 26. 2 Tim. 2.12 Rom. 8.17 18. If we be dead with him that is believing in his death in his Blood and in acceptance of that die to our own Wisdom sinful lusts and designs and to all hope in any righteousness of our own and so to all the appearing glory ease pleas and excellency of this World and all by and with him which is to be dead with him in Scripture-Language If we be dead note it he saith not he we shall also live with him receive forgiveness be enlived preserved and raised with and by him yea more still If we in this believing dying and living do suffer with him and so for his and his peoples sakes we shall raign with him at his coming but when such glorious grace is discovered and tendered to us by so gracious a One as hath suffered so much for us and hath gone before us and calleth us to follow him and yet we refuse If we deny him he will deny us This is as plain as all the rest If any say He cannot for this his death will be in vain his call frustrate and his word become of none effect This hath been answered before That his death his word hath its effect and his Purpose shall verily be performed according as he purposed that is for life according to the Election of grace and though these deniers of him bring upon themselves swift destruction 2 Pet. 2.1 Rom. 9.6 8. Isa 65.11 15. Joh. 12.48 Rom. 2.16 Prov. 9.12 Phil. 2.9 10 11. 2 Tim. 2.13 others shall be brought in and the effect of his word shall be seen in those that are born of the promise as was said The Lord shall slay thee and call his Servants by another Name nor shall his death and Ministration of the Gospel be in vain he will have the glory of all in judging them by it according to the Gospel and not he but they alone shall suffer and bear it and will have his glory of being by vertue of his death their Lord and so it follows If we believe not yet he abideth faithful faithful in all his promises and sayings yea in this affirmed and faithful saying and so faithful in and according to the manner of his Purpose he cannot he neither will nor can it suits not with his Nature it is impossible he should deny himself he saith not He cannot deny us though we believe not and deny him for if that were so he must deny himself in his own sayings concerning unbelievers Apostates and Deniers of him and in his faithfulness for bringing forth his Father's and his own Purposes according to his Purpose ordered in his Counsel and breathed forth by his Spirit but he cannot deny himself he will make good his own word and shew himself to be even the same his Spirit hath in the Gospel reported him to be denying none that by his grace in the Day of grace believe in him or having departed do again in his recalling turn to him but denying such as persist in refusing or after coming in in departure and denial of him in which is both warning and comfort and so a great motive to hold them in the Faith that were in it and to return them that were gone astray from it 2 Tim. 2.14 15 16 17 18 19. And therefore he willeth Timothy to put them in remembrance of these things c. and urgeth it because some were departed from the Faith assuring him that notwithstanding all this the Foundation of God standeth sure in which we may see not onely the Purpose of God but the Foundation laid according thereto and the sure standing of it to be such as abides with the Truth of all these foresayings and events yet it is meet to answer that conceited strong Argument against this hereto said which is Mr. Owen's saying thus Though the seed of Christ Pag. 132.3 which he is to see to upon the account of his sufferings for them do sin and trangress yet God hath put all these gracious Obligations upon himself to reduce them by corrections and afflictions but never to proceed to final sentence of utter rejection Isa 53.10 Answ This is nowhere affirmed in Scripture and so propounded as is doubtful what his meaning is if other sayings did not explain it as where he saith Pag. 364. The same sins deserve the same punishment and had not Christ answered for the sins of Believers they could not have escaped punishment And if he had said nor raised from the dead it is as true but that any perish for sin because Christ did not suffer for them is not true nor is God any respecter of persons if the manner of sinning be the same though he also saith Pag. 161. 63.2 The guilt of sin is also taken away from all those for whom Christ died by his death that it shall never be a cause of everlasting separation between God and them which hath been plentifully shewn to be contrary to the Scripture besides the taking sin out of the way by his death is one work 2 Cor. 5.21 Eph. 5.25 26 27. 1 Joh. 1.1 7. and the taking the guilt of sin c. from Men another following work the first done where the later is not done and the first done that by vertue of that by which it was done the later might in his way be done and it is a great perverting of the Scripture to render that done where it saith it is to be done of which enough hath been said but his Expression here being more moderate I will so view it for here he saith not All that Christ died for but his Seed By the Seed of Christ See par 1. ch 13. and par 4. ch 2. is not meant any of the Sons of Adam considered as he was to die and had undertaken it and did die for them for so they were Men fallen Adam's Seed and sinners and enemies to God which the Seed of Christ are nowhere called but they come in upon the account of his Death Resurrection and Sacrifice compleated and Spirit sent forth in the means prevailing with them And this express by the Prophet taught by our Saviour and so the Children of the Promise Isa 53.8 10 11. Joh. 12.23 24. Rom. 9.25 26 8. those that were born of the promise that were not before in that sense
of VVorks for though Man by sinning lost his Righteousness and Strength yet God lost not his Authority nor were all the good things fore-conferred on Adam less worthy or less obliging then before his fall Rom. 5.12 18. 6.23 but did as much oblige him still to love both God and his Neighbour and walk in that love as before yea this Law had that force upon him and in him which before it had not to call and charge and force him to obey and to accuse and condemn him for not obeying yea to charge him with death for his former sin and unless he could suffer and overcome that first denounced death Rom. 3.10 11 19 20. Gal. 3.10 and then fulfil this Law to the utmost he could not come to live with God again This the Law and Covenant of VVorks under which Mankinde fell and under which all Mankinde once was Now God did not make such a Covenant as this with Adam at the first but Man through his willing Transgression fell under it and by God's just Judgement it took hold of Man and he was under it And this is the Law and Covenant under which Mankinde fell in the first Adam and by which they should have been judged and were sentenced to the first death in which if they had come to suffer it according to the Judgement and curse of the Law they could not have overcome it and risen again but must have perished in it for ever But God in his great Love and Pity to Mankinde found out one that was willing and mighty to step in and undertake this Cure even his own Son Jesus Christ the second publick Man of whom now II. VVhat the Covenant made with the second publick Man as he undertook and stood in the place of the first and so of all Mankinde as fallen is not cleerly express in any one place but gatherable in many places of Scripture and here there partly express and to the utmost I can conceive it was in the first place in respect of himself a Covenant of VVorks even that Law and Covenant under which the first publick Man and all Mankinde in him were fallen and that also by which their weakness they were liable to be under for a time and so he was made under the Law Gal. 4.4 to do it and live And upon the account of his fulfilling and satisfying this whole Law for Mankinde then a Covenant of Grace and Glory for himself and all his spiritual Seed and both these may be seen in the former mentioning of the Purposes and Promises of God concerning Christ I shall here onely briefly collect a little thereof 1. Upon the part of the Word the Son of God that he must descend and lay aside his great Glory for a time and abase himself to be made flesh of the Seed of a VVoman of the Seed of David Abraham Adam and in the similitude of sinful flesh a very Man subject to humane infirmities sorrows temptations all except sin and so a very Man in the form of a Servant and then in that very Nature and Person while in his weakness fulfil the Law of Righteteousness in the Love of God and Man and overcome and put to flight the Tempter and then die for 〈◊〉 sins of Mankinde and in that death suffer the Curse of the Law due to Mankinde and through sufferings overcome death and the Devil that had the power of death to terrifie Man withal and so as the publick Man rise just and free from all the sins that were charged on him on the account of Mankinde and so for their Justification from their charges of the Law under which they were fallen And this being done with the Vertue of his own Blood Death and Cross to enter into the Heaven to perfect the Atonement for all the sins Mankinde through the first fall was fallen into and to procure by Vertue of his Blood pardon to bestow on all such as approach to God by him for all their following sins and to purchase eternal Redemption and an Inheritance by that offering himself in sacrifice to God and to declare this Righteousness of God in preaching it and delivering it to certain chosen Witness to open and declare the same to the World 2. Upon the account of the Father That he would send him forth fit him with a Body and be with him and help and assist him in all this c. All which things are before at large shewn and proved in treating of the Oblation of Christ and of the Purpose and Promises of God And this is such a Covenant and such a Work as God never put on the first Adam nor any other but the Son of God Jesus Christ our Lord nor was any other able to undertake it but he and he willingly at the first undertook and the Father accepted his undertaking and so it was then vertuous and in due season the Father sent him forth and he hath come and done and fulfilled all this to the utmost that either Man fallen needed or the Law of VVorks required or his Father appointed and is now with God alive for evermore and the Father hath accepted and approved him taken up his well-pleasedness in him and born Testimony of him as the Scripture plentifully testifieth Now upon the account of this undertaken now done and performed the Covenant of Grace and Glory is also made with him for himself and all his spiritual Seed and confirmed to in and by him 1. Upon the part of the Father that he would glorifie this his Son Joh. 17.1 2 3 5 Joh. 5.22 23 27 28 29. Rom. 14.8 9 11 12. 2.16 even in the Nature of Man with his own self even with the Glory he had with him before the World was That he should be the Lord of all and have all Men into his dispose that they might live to him and the Father will not judge them by that Law he was made under and satisfied for them but he shall have the power over them to extend what ease and freedom and use what means he pleaseth towards them and raise them out of death in his season and judge them all according to his Law the Gospel in the means he hath used towards them and that he will fill him with the immeasurable fulness of the Holy Ghost Isa 41.2 55.5 61.1 2 3 4. 53.10 11. and send him forth in his Name and in the means he useth and in the Ministration of his Servants to draw in People to him and so to beget and multiply to him a spiritual Seed 2. Upon the part of Christ That he will be breathing and operating in the means he useth Isa 42.1 2 3 4 5 6 7. 55.5 Psa 22.25 and in the Ministration of the Gospel by his Servants to call Men and enlighten their Mindes and open their Eyes to see and their Ears to hear quickning and moving their Hearts as he
their Fathers and so a performance to these for their Fathers sakes To all which Answers I add this 4. Act. 3.19 20 21. Rom. 8.23 24 25. 1 Cor. 13.12 1 Joh. 3.2 That Faith and Hope is to be exercised by them till all these things be done and that the Lord Jesus do visibly appear and come to them and restore all things and then this Covenant made which once so made in performance they live no longer by Faith and Hope but by Sight and Enjoyment And thus it is every way cleer for the Time when this Covenant is to be so made it is After those dayes II. The Persons with whom this Covenant is to be made Jer. 31.31 33. Ezek. 37.19 20. is also as cleer and express to be all the spiritual Seed that by Ministration have been so made from the beginning of Gospel-preaching till Christ appear personally in Glory and give the new Heaven Iso 13.1 2 3. 19.24 60.1 11. Psal 105.8 11. Hag. 2.23 Dan. 12.2 13. Heb. 11.14 16 29 40. Gal. 3.8 29. 1 Thes 4.14 15 16. Rev. 11.18 and new Earth with them all and with them all together at once not with one or two or some few or now with one or some and after with other but with all the whole spiritual Seed together for the whole House of Israel and the House of Judah it is express And so likewise for the People of other Nations that shall be joyned with them yea Abraham Isaac and Jacob must then receive the performance of this Covenant so made yea Zerubbabel and Daniel must be there to receive their part with many that shall rise out of the dust of the Earth yea all the whole spiritual Seed of Abraham even we that are of the Gentiles yea as the Covenant was first made with Christ and through him a Covenant for Mankinde so all his Seed by Ministration thereof and so Adam Abel Seth Enoch c. In a word None shall prevent another but all that are in the dust and sleep in Jesus shall arise living Saints be changed all together meet the Lord and be and come with him for then is the time in which he will give rewards to his Servants the Prophets and to the Saints and to them that fear his Name both small and great And so this Covenant will be at once made in performance to all the Seed together and indeed this Covenant was never fore made to be received by Faith to any one person for himself alone but to the Fathers for them and their Seed and to them and their spiritual Seed it shall be at once made in performance to them all together These the persons But to this it may be some be replied That then after this Covenant so made there must be no more conversion no encrease of the Seed for then the Covenant must be made again or else it will not be made with all the Seed and if so then not with all at once To this I answer That some whose labors I reverence and esteem and them for their works sake do so conceive That as that Kingdom shall be sinless and sorrowless so it shall be conversionless there shall be no more converted after that Kingdom is set up but the Reason given thereof is not this I am to answer but another namely That all that have part in the first Resurrection even all the Saints that live and raign with Christ shall raign with him a thousand yeers the whole time of his raign as Man till he deliver up the Kingdom to the Father that God may be all in all Whence this Supposition If any should after the beginning and some time of the Kingdom run out be converted they could not raign the full thousand yeers One Answer will serve both these Reasons which is this That it is nowhere said That all the Inhabitants of this new Earth or all the Members of this Commonwealth shall sit upon Thrones and raign nor is it said That all the natural Seed of Abraham that are then living in unbelief and the unbelieving Gentiles with them that shall be converted at and by the personal and visible appearing of our Lord Jesus Christ and all his Saints with him and so made of the Seed that they shall all be Kings and raign with him they come in after the time of those to whom that Promise is And surely for such as never suffered never waited for him but are so suddenly and with so mighty a Hand brought in it may be counted happiness enough to live in such a Commonwealth and be free Denizens therein and enjoy the pleasures of such a Kingdom till they be swallowed up with the unconceivable joy of the Father and Son when God shall be all in all which alone will satisfie all that are received into it and the Promise of raigning is to such as here in this suffering time live and die in the Faith or are found so believing on him at his appearing that they may be changed while the other are raised and so come together with the Lord which the after-conterted do not And so those that are the Children of the Resurrection that are raised or changed in one and the same moment at his coming be all that I and I suppose that any other can finde the Promise of raigning appertain unto And if I should say These are the whole of Abraham's spititual Seed I should not erre whether Men receive it or no for all the spiritual Seed from Abraham's time so called and if I shall add the Seed of Christ the Seed of the Woman from Adam to Abraham though a spiritual Seed yet not immediately so but mediately through a spiritual operation Rom. 4.11 12 16 17 18 23 24. Gal. 3.6 7 8 9 16 26 29. in the Ministration of some means extended as is cleer all the Scripture through and they that are of the Faith and live by Faith and walk in the steps of the Faith of our Father Abraham and so are the Sons of God by Faith these are the Seed the Children of Abraham and his Seed for which cause Abraham had the Gospel to preach and Circumcision to administer as a Seal of the Righteousness of the Faith he had to preach That he might be a Father And the Apostles had the Gospel to preach and Baptisme to administer as a Seal of the Righteousness of the Faith preached that they might disciple into Abraham's Family Mat. 29.19 20. Rom. 4.11 12. and so Abraham still be a Father of such as believe But now when this time cometh That Christ with all his spiritual Seed do personally appear and the Everlasting Covenant made in performance with them all then all such Ministration ceaseth yea such Ministration as Moses had in earthly Rites and Shadows were shaken and made unprofitable by the Death Sacrifice and Ascension of Christ pouring forth the Holy Ghost though in force till then but
of the Faith or Holiness treated of III. Legal Repentance if by legal be meant that which is right true sound and according to rule we would not strive about words it might stand but by many expressions used and the scope of the business it 's evident that cannot be the meaning here and therefore 1. If by legal Repentance be meant a Repentance effected by the Law under which Man was fallen discovering sin and sentencing to death for sin affording no hope Gal. 3.13 Rom. 9.31 32 33. 10.2 3. but in answering the righteousness it requireth and so afflicting with despair and terrors of wrath and death at best effecting such a grief as causeth thoughts or returning to regain such a righteousness c. this stands cross to Faith and submission to Christ and so is none of the works of the Spirit in the Testimony of Christ See Part 2. ch 7. but the Fruit of unbelief if not also of an evil Ministration being the exercise of a natural conscience through ignorance of the Oblation of Christ and Peace made thereby and also ignorance of God's proceedings with Men through a Mediator and upon what account he chargeth sin upon Men and will proceed to punish them so that this is rather a fruit of the deceitfulness of sin the work of the Spirit being otherwise 2. If by legal Repentance be meant such efficacies as were in Men under the Law as given by Moses effected in that Ministration keeping still under a Spirit of Bondage suitable to the time before Christ came in the Flesh and offered the Oblation and sate on the right hand of God to mediate Rom. 8.15 Gal. 4.1 7. 5.1 â— Tim. 1.7 1 Joh. 4.3 2 Joh. 7. Act. 20.21 Heb. 6.1 and so sent forth the Holy Ghost This would be denial of Christ come in the flesh to attribute such efficacies to the Holy Spirit in the Gospel now yet a Repentance is wrought in the working of the Holy Spirit but it is such as the Gospel teacheth even Repentance towards God and from dead works and not this legal Repentance nor are any under the Gospel-Ministration on the account of such legal Repentance anywhere called Believers or Saints As for that alledged 1 King 21.27 it was an Humiliation occasioned by the report of the terrible Judgements to be executed which God in great Mercy for a time deferred as he took off some Judgements from Pharaoh yet neither of them said to have Repentance Exod. 9.27 nor were called Believers and Saints but wicked Men so we are quit of this IV. Nor can they be brought into this Company of whom Mr. Owen speaks Page 402. Sect. 8. A sort of Men there are in the World who escape the outward pollutions of it and are clean in their own eyes though they are never washed from iniquity who having been under strong convictions by the power of the Law and broken thereby from the course of their sin attending to the word of the Gospel with a temporary Faith do go forth to a Profession of Religion and walking with God so far as to have all the lineaments of true Believers as Mr. Goodwin somewhere speaks drawn in their faces in hearing the word gladly as Herod did receiving it with joy as the stony ground did attending to it with delight as those did Ezek. 33.31 repenting of former sins as Ahab and Judas until they were reckoned among true Believers as Judas and those Joh. 2.23 who yet were never united to Christ So far he But it is plain these were Hypocrites in a proper sense professing to have that they had not to walk with God as they did not Prov. 30.12 13. Mat. 23.25 26 27 28. 2 Cor. 10 11 12 18. Mat. 7.21 22 23 24. nor are such as these anywhere in Scripture called Believers and Saints but plainly affirmed not washed from their filth of lofty eyes Hypocrites not wise not approved Sayers and not Doers of the will of the Father such as Christ in his Ministration and in the Ministration of his Servants never knew owned or approved by any word of his and though he yet wait with patience on such and use means that they might rightly convert yet if they persist and do not convert he will after when the dayes of his patience is out notwithstanding all their profession say to them Depart from me not ye Saints but yet that work inquity And this he forewarned all his Hearers of that they might truely turn to him neither have these all the Lineaments of true Believers of which Mr. Goodwin speaks nor yet of which the Scripture speaks in their Faces nor will the examples instanced prove them so to have for Herod's hearing John gladly and doing many things c. what Lineament was this when he feared the people and knew John both to be and to be accounted a Prophet and to be just and holy Mar. 6.17 27. Luk. 3.19 20. Ezek. 33.31 32 33. So that he had no just occasion to harm him and yet kept him Prisoner and contrary to his preaching kept to himself his Brother's Wife from him living uncleanly with her and at her motion put John to death nor was he ever reckoned Believer and Saint nor with them And Ezekiel's Hearers are plainly branded with Hypocrifie that heard and would not do their Hearts running after Covetousness and so far from being reckoned among true Believers that a wo is denounced against them As for Ahab's Repentance there is nothing affirmed of it as the Lineament of a true Believer nor was he so reckoned any more then Pharaoh as is foreshewn As for Judas Repentance it was hellish and constrained by torment of Conscience which led him to a vain course Mat. 27.3 4 5. even to the Enemies of Christ to ease his grief nor was that Repentance a Lineament of a true Believer nor was he upon that account or after reckoned among true Believers and yet being a secret Thief before what Believer soever he was before that he comes not within the compass of those set forth in Mr. Owen his stating the Question As for the stony Ground it is a part of a Parable uttered and opened by our Saviour shewing the efficacy of the Word for Fruits rather then for Regeneration for none was good Ground before the receit of the Word but that received and possessing the Heart regenerated and made the Ground good and then kindely fruitful which could not be till then So that the Word in the High-Way if it had abiden would have saved and made it good by degrees but being suffered to be presently stollen out Luk. 8.12 they remained High-way they that suddenly believing were a little touch'd if they had abiden minding that believed and let it sink into their Heart it would have broken the Stone and after that have rooted up the Thorns also Mat. 13.20 21 22 6. Jer. 23.29 30. But by being withdrawn by Tempration
Christ is sometime called and expressed by that one Act in it of his being lifted up from the Earth upon the Cross yea likewise the whole preaching of the Gospel in which Christ 1 Cor. 1.17 18. Gal. 3.1 Joh. 3.14 15. and him crucified is set forth the Propitiation for our sins is exprest by that very term of lifting up so our approach to God being through that Blood and Sacrifice of his Heb. 10.19 20. is for that exercise of Prayer often called lifting up of hands as Psal 134.2 and 141.2 Lam. 3.41 1 Tim. 2.8 and even so likewise because when they prayed over any or for any special mercies for any Act. 15.17 28.8 they often did point out the parties and testifie their desires and confidence for them by touching them with or laying their hands on them therefore their so praying and blessing is sometime exprest in that term onely of laying on of hands as is cleerly seen in comparing Mar. 10.16 with Mat. 19.13 15. and so here laying on of hands chiefly and mainly implieth and signifieth The-Prayers of Believers assembled and met together in the Name of Christ to desire some special favour and blessing of him Mat. 19.18 20. Joh. 10.23 24. to which he hath promised both his presence in the middest of them and his gracious Answers to them in which Prayers of Believers there is most commonly a lifting up not onely of the heart but also â—f the hands towards God and sometime as confidence â—â—given a laying on of hands on parties prayed for if present And so when Believers have assembled together and prayed in the Name of Christ for any though some particular outward Act were omitted at some time yet it being such an Act as is sometimes done and by which the Ordinance of Prayer in naming that act is known yea oft named by it and known by that Expression to be done it may be then so called and expressed in either of those terms either lifting up or laying on of hands either and both importing praying for or over those prayed for as appears in Jam. 5.14 20. where the same business is mentioned and not laying on of hands but Prayer with instruction in a metaphorical term And so much for Scripture-Use of the words lifting up or laying on of hands in all that is said minding this That the Principle here is not exprest barely in laying on of hands but in the Doctrine of laying on of hands 4. For the Principle it self that is taught to Principle 4. and received of Believers in this Doctrine of laying on of hands it appears by Scripture to be A right perswasion of God concerning his infinite Love Mercy Truth and Faithfulness in and through Christ to hear and answer the Prayers of such as approach to him through Christ and call upon him in his Name in and with this perswasion to have the heart suitably inclined not onely ones self so to pray to God and wait for his answer but to desire and expect a blessing in the prayers of such as believe in Christ Such the perswasion of the Prophet by the Spirit That God is a hearer of Prayers and that they that by his gracious chusing are led to approach to him and dwell in his Courts are blessed and shall be satisfied a Psal 65.2 4. And thus the Apostle that used to lay on hands was perswaded of blessing through the Prayers of Believers and the supply of the Spirit c. b Phil. 1.19 Whence also he so earnestly desired the Prayer of Believers for himself c Rom. 15.30 31. Eph. 6.19 and both for himself and his Fellow-Labourers with him d Col. 4.2 3. Heb. 13.18 Satans ordinary way in beginning to withdraw Believers from Christ being to steal this perswasion or Principle out of their heart and so drawing them to forsaking the assemblings of the Saints together for that end e Heb. 10.22 25 26. Jude 19 20. And in this Principle or perswasion in the heart of a Believer note 1. That it is begotten by the Oracles of the Propitiatory or mercy-Seat Eph. 2.1 618. Heb. 9.24 10.19 20. 13.15 18. 1 Joh. 2.1 2. and founded upon the foundation of the Oblation and Sacrifice of Jesus Christ by vertue whereof he now appeareth in heaven for us This the ground of all our boldness to pray for our selves or others and so of all our hope in God for hearing believers for us 2. That this Principle Phil. 116.2 4 5 6 10. Rom. 5.2 10.14 1 Ioh. 2.1 2. 5.13 14 15 19 20. as it flows from the foundation and springs up with Repentance and Faith so it is found in them that through believing in Christ crucified have repented of dead works and do believe in Christ and are in some measure conformed to him in being baptized into his death Isa 1.13.14 15. Psal 50.15.16 3. That this Principle in the heart of a Believer Phil. 4.6 7. 1 Thes 5.17 18. Heb. 13.18 Phil. 1.19 Eph. 6.19 Act. 6.6 13.1 2 3. 15.40 Psa 26.8 27.4 Heb. 10.25 frames him to begin with God in seeking his blessing by Prayer in all distresses and enterptizes and so to desire the Prayers of such as believe in Christ with expectation of a blessing therein and so in oppressing distresse and for special Offices and Services in and for the Church so far to desire this laying on of hands as to desire their Prayers Blessing and Approbation in seeking the Lord for him and commending him to the Lord and the word of his Grace for help and blessing in the same and likewise to desire and delight to be much in the assembly of Believers met in his Name And this the Principle begot in the Hearts of Believers by the Oracles of God in the Doctrine of laying on of hands CHAP. 8. Of Hebrews 6.2 HEb 6.2 And of Resurrection of the dead This appears by the connexion of the words and as the Principle taught to be the Doctrine of Resurrection of the dead for understanding whereof we have three things to consider viz. 1. What the Resurrection of the dead is that is here meant Heb. 9.27 Joh. 5.28 29. and that appears in the very words to be a Resurrection of those that once before lived and are now dead but shall be raised and made alive again to receive the eternal Judgement which is after death and this Resurrection which minded this Resurrection appears not to be a metaphorical Resurrection Psa 18. 31.32 116.1 12. 2 Tim. 2.7 10. Act. 17.26 Gen. 4.1 2 3. Joh 10.9 12. Joh. 5.23 in bringing such as were once in a healthful rich honourable and comfortable condition in this life and now in deep poverty and distress unto their former healthful and comfortable estate and condition again in this life which is sometimes though the hope of such a thing so far as is for good is raised
4 5. is proved nor yet by his quotations Rom. 8.11 is spoken to them whom he had affirmed The called of Jesus Christ Rom. 1.6 7 8 8 9. Beloved of God Called Saints To and of whom he saith Yee are not in the flesh but in the spirit If so be that the Spirit of God dwell in you Minde he speaketh not of an once or for a time having been in them that was out of question but of an abiding or dwelling as a governor in an house Now if any man have not the Sprit of Christ Mind he saith not hath had so that it s no error to say what ever he had heretofore Rom. 8.10 as to the Galathians ch 3.3 4. 5 7 8. he is none of his And if Christ be in you that is by this abiding of the Spirit or his dwelling in you preserving confidence in Christ c. just as he said to the Hebrews chap. 3.6.14 the body is dead because of sin sin that brought in death which though over come by Christ yet is not removed till his time from off men all must once dye nor will it be wholly removed from beleevers while any sin abideth in them though it rule not in them so as their bodies are yet mortal and so but heavy instruments to be used in spiritual services and must once dye but the Spirit is life because of righteousness Col. 2.12 13. 3.9 10. Eph. 4.21 23 24 Rom. 7.22 24. Rom. 7.22 Gal. 5.16 22 24. Joh. 7.37 38 39. the spirit opposed to the body that is the inward man the new man or Christ-like minde or disposition effected in the heart by the Spirit of Christ quickning them in and through beleeving in Christ to receive forgiveness of them sins and so enlivening c. This is life even a living principle derived from Christ in whom beleeving this principle derived from Christ in whom beleeving this principle is effected and preserved and it is living in faith confidence hope love and joy yea it is life affording living springs and motions And this for righteousness sake Rom. 5.18 that is for Christ his sake who is risen from the dead and hath by one righteousness obtained in himself life for all men and power to raise all men And that such as receive this grace and gift by grace given in and through Christ Grace may reign in them through righteousness unto eternal life by Jesus Christ Rom. 5.21 17. and they shall reign in life by Christ And because of the righteousness of God in Christ and the righteousness of Christ in his mediation by vertue of his oblation and in sending forth his Spirit according to his promise to such end The Spirit of the beleever is inlived Rom. 8.23 yea life And so they receive a first fruits of the Spirit in this life and wait for the adoption the redemption of their body to be at the coming of Christ And to comfort not some peculiar among them but all the beleeving Romans with the certainty and the way to enjoy the certainty of all this he saith to them But if the Spirit of him that raised up Jesus from the dead Rom. 8.11 dwell in you He that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you Minde these words he said before If Christ be in you the body is dead c. But the Spirit is life c. And now he saith again But if the Spirit of him c. dwell in you abide as a governor if so Then he that raised up Jesus from the dead shall also quicken your mortal bodies by his Spirit Rom. 6.29 7 4 6. 2 Tim. 2.11 c. that is apt to enlive them to be instruments of righteousness for you to serve with here in newness of life and spirit and raise them up again when dead by his Spirit that dwelleth in you and so by vertue of your union with Christ abiding in this faith of him 1 Thess 4.14 15. and his Spirit quickning your mortal bodies living and dying in this faith He will raise you again in the same union with him in which you slept So that all the way here is no other kinde of faith set forth nor other language of giving Spirit c. used then to the Collossians as also to the Galathians and Hebrews Col. 1.21 22 23. Eph. 1.16.17 as afore-shewn Eph. 2.19 in respect of their knowledge speaks not of what they yet enjoyed but of what the Apostle desired for them and the power of God is as himself one and the same though the manner and degrees of his putting it forth be divers As without a Mediator though by him that now is the Mediator in the first now old Creation It was the same power by which he made the heaven and the earth and man upon it by which also he caused the grass to grow c. but whether with like force put forth I determine not But of this I am sure the infinite greatness of this power is beyond the comprehension of any mortal man Also his power as put forth through a Mediator for upholding and ordering all the old Creation for its time and ruleth for ever by his power It is one and the same power â— Joh. 1.3 Psal 75.3 66.7 by which he upholds the heaven and the earth and preserveth man and beast and ordereth the fowls and flyes and growing of grass c. But whether alike put forth for every of these I determine not But of this I am sure the infinite greatness of this power is not fully known by any mortal man And now for his power as put forth not onely through a Mediator but to unite and conform to him and so to effect and set forward the New Creation that is begun and compleat in himself and to be compleated in and for all his New Creatures in which as in the Resurrection of Christ that dyed for sinners the power of his wisdome mercy truth faithfulness and strengh did most abundantly shine forth so in this work of uniting and conforming to him it is most abundantly dispensed and known and met with And this power thus put forth is ever one and the same power Even that by which he raised Jesus from the dead and set him at his own right hand in the heavenly places far above all principality and power and might and every name that is named not only in this world Eph. 1.20.21 22 23. Eph. 1.19 but also in that which is to come And hath put all things under his feet and given him to be the head over all things to the Church which is his body c. This the power here spoken of But whether this power be in this manner alike put forth at all times to every one to whom it is extended as To convince to draw to beleeve To preserve in the faith To
it and never separate from it And this supernatural divine power in this heavenly supernatural disposition is the Spirit of Christ in beleevers And in this manner Rom. 8 9-12 in and with such a disposition is he in them And he that hath not the Spirit of Christ in him is as yet none of his members And thus one and the same Spirit is in him the head and in them the members yet with some difference for the manner of being in them Eph. 4 16. 1 Joh. 2.20 27 28. Col. 2.3 9 10. Eph. 4.7 Rom. 8.23 it is in him as the head whence it flows to all the members In him as the giver but in them as members and receivers In him as the fountain in them as vessels In him immeasurably the fulness of the Godhead dwelling in him bodily In them according to a measure of the good pleasure of Christ and that not the full nor the half nor the tenth but a first fruits of that which abiding in him they shall be filled withall at his coming and this first fruits of a different measure in some more than in other and capable of increase in all Saints during this life And so the same spirit in those spoken to Heb. 6.1 2 4 5 7 9 10. And all this I have writ to prevent fancies delusions and pride in mens conceits of the inhabitation of the holy Spirit in them As for those two terms viz. That upon the account of this inhabitation of the Spirit in them they have union with Christ And that this union with Christ is one and the same Spirit dwelling in him the head and them the members These expressions may to such as have understanding to take them in a right sense go for currant and true for in a right sense so they are but to such as are yet weak they are so darkly exprest that it may dazle and hinder the faith of some and the growth of others For first that upon the account of the inhabitation of the Spirit they have union with Christ it is undoubtedly true yea without controversie there is no union with Christ but by the operation of this holy Spirit But that there is no union with Christ before this inhabitation of the Spirit would be harsh to affirm yea in order of nature if not of time as it may be in some the Spirit in working faith doth first unite the beleevers in beleeving to Christ before he take up his residence and habitation in them which is upon and after beleeving I will not press a nice distinction of the spirits being with a man in bringing to Christ and instructing in the knowledge of him Joh 7.37 38. Eph. 1.13 and so bringing by faith to adhere to him and so uniting And after taking up his habitation as an In dweller affording a living principle though there is more force for this in those words to them united to Christ Yee know him for he dwelleth with you and shall be in you Joh. 14.17 then in many quotations rendred by some for what they pretend to prove thereby But for true beleevers that in faith and love are united to Christ and yet happily have not or discern not such a constant inhabitation as is mentioned the Spirits doctrine is good and safe 1 Pet. 2.2 3.4 5 As new born babes desire the sincere milk of the word that yee may grow thereby if so be you have tasted that the Lord is gracious to whom coming c. Yee are built upon him c. which is no less than more firmly united and growing up in union with him Suitable to that Heb. 3.6.14 Joh. 17.20 Though still there is an union in will purpose design and way which is a fruit of the former and follows it yea in this also they become of one heart and minde with all unfained beleevers for carrying on the design of Christ and of union in a spiritual minde and disposition and by reason of fellowship in an obliging relation is that 1 Cor. 6.17 as appears by the opposition And of union in minde and fellowship as well as in faith appears to be meant 1 Cor. 12.12 13. And the reason rendred because wrought by one Spirit And of the oneness of Spirit with the head and all beleevers Gal. 3.1.5 5.5 6. in faith love and design appears to be meant Eph. 4.4 5. And as the weakest beleever hereby may be both comforted and exhorted in abiding to experiment this inhabitation though he yet hardly discern it So the strongest may be exhorted to grow up in it And yet again that the union with Christ is in this That there is one and the same Spirit in him the head and them the members is true yet in such as are yet weak in understanding so to take it without some explication may hinder their growth supposing the inhabitation compleat when yet there may be much wanting to them and they need still the operations of the holy Spirit in making them one with Christ in his minde and judgement in the testimony of Christ approving what he approves condemning what he condemns And so one with him in his design for glorifying God in seeking the salvation of men and the edifying prosperity of the Church And so one with him in child-like affection to God and member-like love to brethren and compassion to them that are out of the way and so one with him in bowels of mercy patience meekness c. All which oneness with him abiding in that faith and love he hath wrought and is stirring up in them they shall grow up more in and so grow up more into him c. which was that the Apostle endeavoured to farther the Hebrews in And so in all quotations in all the three Concernments no other or better faith shewn than that which is faith indeed in the first kinde set forth by him See also the last CHAP. XXI Of Mr. Owens last Concernment in two parts IN this last Concernment are two things expresly noted First Their actual state and condition And secondly Then relative condition And all said of either as true of that which is faith in that set out in the first kinde as of that which is faith set out in this second kinde for the mixtures put in to darken it taken from the one and the unjustifiable expressions put on the other to make shew of difference removed both appears to be indeed but one kinde of faith so that there is nothing here needful but onely reciting the words and minding the proofs quoted First Rom. 8.23 14 25. 2 Cor. 5.1 4. Phil. 3.11.12 Rom. 8.10 Rom. 7-14 15 24 25 26 â— 1 2 3 4. he saith By all which As to their actual state and condition they are really changed from death to life c. We know he meaneth not from mortallity to immortallity which is that real change they have not yet attained but wait for
c. Just as to the Hebrews Heb. 12.22 Shews to how much more glorious ministration and better Covenant stablished on better promises than they in Moses time had and what happy society they were come to yea even to Jesus where they might enjoy the blood of sprinkling shewing thereby as the benefit of hearing so the danger of turning away so warning to heedfulness Secondly he saith And as to their relative condition whereas they were children of wrath under the curse and condemning power of the Law they are upon the score of him who was made 〈◊〉 curse for them and is made righteousness to them accepted justified adopted and admitted into that family of heaven and earth which is called after the Name of God All this in the truth of it in a measure is true of all unfained beleevers even the weakest of them As for Eph. 2.3 Gal. 5.13 it is fore-spoken to and agrees to all beleevers without difference And Gal. 3.13 shews the way of deliverance through Christ Being made a curse for us And how he hath redeemed us from the curse of the Law so as God will not go to judgement with us thereby however unbeleeving hearts are under the fear of that curse and death but he hath given us all over to Christ to be disposed by him and judged by him according to the Gospel yet this was not all the end he had in so redeeming us from the curse of the Law but he had a more abundant gracious end in this his suffering for us namely That the blessing of Abraham might come on the Gentiles through Jesus Christ that so we might receive the promise of the Spirit through faith He saith not That we Jews and Gentiles all that he hath redeemed from the curse of the Law which is true to all men are in their conscience from under Law and have received the blessing of Abraham and the promise of the Spirit but that he by suffering for us the curse of the Law hath redeemed us from the curse of the Law to this end That we might c. And so upon the account of Christ being made a curse for us Joh. 3.14 15 16 17 18 36. Gal. 3 7-12 16 29. 2 Cor. 15.1 2 3 4. c. The Gospel of this good news is preached to us that wee might beleeve and in beleeving receive the blessing and promise through faith Not else nor otherwise but in beleeving we shall receive And all this is true for and to all men but onely beleevers receive the blessing and Spirit through faith And this is true of all beleevers and abides in them as they abide in the faith to press to which is the drift of this and following Chapters Gal. 4.4 The Apostle here in shewing That God sent forth his Son made of a woman that is in the common nature of mankinde made under the Law that under which all mankinde was fallen to redeem them that were under the Law as all mankinde was that we might receive the adoption of Sons He saith not And then we did Rom. 3 10-19 20. or all so redeemed from the curse of the Law have But that we might that is in beleeving receive c. And so far true to all alike And then vers 6. And because ye are Sons Chap. 3.13 14 that is because ye have beleeved this testimony and so beleeved in the Name of the Son of God God hath sent forth the Spirit of his Son that divine force of his Spirit Joh. 1.12 Gal. 3.26 Mar. 14.36 Rom. 8.2.14 15. working child-like confidence and desires moving to approach to him by Christ crying Abba Father And this all true beleevers receive yet this and the rest he affirmeth in no sort to import an impossibility of their miscariage for he was afraid of them but as a motive to reduce them from miscarriages and prevent farther miscarriages that they might abide in and live by faith and though their declining be great and much fallen from grace yet not being quite departed upon the account of Christ beleeved in he affirms the Spirit in them Rom. 8.1 Rom. 3 19-25 5.18 7 1-7.14.24 The Apostle having before laid the foundation forth in the redemption wrought by and in Jesus Christ And also how by faith it is received and how beleeving in Christ we are dead to the Law by the body of Christ that we might be married to him and that in beleeving we are so quickned and married to Christ That we might bring forth fruit to God and serve in newness of Spirit And then shewing in his own example how the old disposition the law in the members Gal. 5.17 doth war against the Spirit and so hinder them that they cannot do all the good as they would and yet he by following the Spirit in minding Jesus Christ and the redemption in him yeelding up with his minde to side with and walk in the Spirit and so in that faith of Jesus in love c. he was delivered and set free from all charges of sin and sentences of death by the Law yea acquit and justified through the blood of Christ beleeved in Rom. 7.24 25. 5 1-5.9 3.25 Rom. 8.1 and so rejoyce in Christ And this he layes down as true in like manner too and of all that unfainedly beleeve in Jesus Christ and the common priviledge of them all Now then or therefore there is now no condemnation that is none by that law of sin and death either from God or from conscience what ever be from ungodly men yet none that can charge their conscience as under the guilt of sin or liableness to curse no such condemnation or reproof its large No condemnation to them which are in Christ who walk not after the flesh but after the Spirit he saith not simply to them that are in Christ Jesus Gal. 5.16 17 18 6 8. and there stop and make the period for if any that have received the testimony of Christ so as to beleeve in him as the flesh lusts against the Spirit do side with the flesh and sow to it 1 Joh. 3.4 and not presently own and confess that faultiness and seek pardon and healing in Christ but go on in any thing to serve such fleshly lusts 1 Cor. 11.31 32. Mar. 10.41 45 Mat. 28.3 Eph. 4.29 30. 1 Cor. 6.7 2 Cor. 12.21 Gal. 6.8 1 Joh. 3.20 21 1 Joh. 1.6 7 8 9. he sinneth against grace and not onely the Law will reprove him of sin but God will reprove him and chasten him also yea Christ will reprove him yea the holy Spirit will convince him of faultiness and all faithful men that walk after the Spirit will reprove him yea and his own heart will condemn him 1 Joh 3.20 And if he go on thus he will reap corruption and become more estranged weakned and deaded and cannot have boldness towards God but in returning to Christ confessing
of his suffering and Sacrifice or Ransom offered and so mediating between God and Men evidenceth him to have given himself a Ransom for Men but how many even all Men. And of this the Apostle was ordained a Preacher and professeth in this also to speak the Truth in Christ and not to lye and in teaching this to teach in Truth and Verity And what can be said more or more plainly or with greater earnestness and asseveration to shew That Christ died and gave himself a Ransom for all Men And yet to remove all stumbles and doubts and make it most cleer That he gave himself for all Men we have one word more 4. To consider the Qualisication and Character given us of those Men for whom Christ died and gave himself a Ransom to God and this is express That they were and were so viewed even ungodly unjust sinners and enemies to God and this is intimated here in Tit. 2.14 He gave himself for us it is not said for our desires or requests or deserts no we were fallen sinners without strength enemies in captivity to sin death Satan which is intimated in the next words That he might redeem us c. but in other places it is fully and plainly exprest yea assirmed 1 Tim. 1.15 This is a faithful saying That Jesus Christ came into the world to save sinners and in due time Christ died for the ungodly again Rom. 5.6 1 Pet. 3.18 Christ also hath suffered for sins the just for the unjust yea the Believers have not been ashamed to own themselves in this number also of whom saith Paul I am the chief Rom. 5.8 And while we were yet sinners Christ died for us And all have sinned Rom. 3. and come short of the glory of God being justified freely by his grace through the redemption that is in Christ Jesus whom God hath fore-ordained or set forth to be a propitiation 1 Joh. 2.2 even for the sins of the whole World through saith in his blood and that in his setting him forth to declare his righteousness for the remission or passing over of sins that are past through the forbearance of God yea to declare at this time now Christ is so manifested his righteousness that he might be just yea Psa 145.8 9 17. 36.5 9. Rom. 3.3 4 6. Act. 13.39 Rom. 4.5 so known to be in all his merciful Dispensations to men from the beginning of the World and to the end of it and in his judgings of Men and the justifier of him that believeth in Jesus And all this given as the Ground Demonstration and Proof of the Truth of that fore-assirmed namely That the righteousness of God without the law is manifested being witnessed by the Law and the Prophets Rom. 3.21 22 23 24 25 26. even the righteousness of God which is now manifested and by saith of Jesus Christ the cleer Doctrine of the Gospel in which he as the Object of Faith is set forth to be received in believing unto all that is as true for them and tendered to them and upon all that believe for there is no difference Till Men believe and receive it or obstinately reject it it is alike for all and to be preached and tendered unto all and to this end that they might receive it in believing here no diffence and in believing it is upon Believers they all and every one receive it and have it and even so in believing they have it there is no difference in this neither for all have sinned c. which brings fully to that understanding of the word Us Tit. 2.14 to signifie us men us sinners and so all Men and so those for whom Christ gave himself an Oblation and Sacrifice and Ransom to God are mankinde all mankinde Adam and all his Race even all men and when the Oblation of Christ as offered to God for men is only spoke of whether it be in terms of Death or Ransom they for whom he died and gave himself are set forth in those general terms Men all Men Sinners Unjust Ungodly c. such phrases in so speaking of his Death and Ransom as to say He died for his Elect or for Believers or for his Church or such as were appointed to believe on him are not in the Scripture nor Scripture-like but the devices of men thinking to be wise and so in an unbelievingness conceive harshness absurdities errors and danger in the terms of the Holy Ghost and presuming to be wiser than their Maker and to direct the Holy Spirit what terms to breath in finde him out those foresaid terms as more true and safe terms to deliver his minde in but it 's plain and enough said in a former Treatise Universality of God's freegrace to Mankinde yet unshaken by all the attempts against it which also are answered by a learned and godly Brother beside the Answer fore-given in all which it appears That Christ is set forth in the Scripture to have died for all and given himself a Ransom for all men CHAP. 7. 5. For what Christ offered this Sacrifice for us Men. THis is in general intimated Tit. 2.11 12 14. but express in other places That it was for our sins not to purchase any Liberty for sinning Gal. 5.13 Psal 45.7 nor for love of our sins for he loveth righteousness and hateth sin and wickedness but because he loved us and saw us necessitated to suffer for our sins and so in a perishing condition and remediless distress by reason of our sins therefore he came and gave himself in our stead to suffer for our sins the curse that was due to us and so to make an Atonement and escape for us which is here cleerly intimated in saying He gave himself for us or in our stead to work redemption for us and purchase for us and that also to this gracious end That he might redeem us from all iniquity which is a farther business to be spoken in the next Point and Chapter but of the former that done and obtained by him for that end and so far for what he gave himself which is not only intimated here Gal. 1.4 1 Cor. 15.3 1 Pet. 3.18 1 Joh. 3.5 Heb. 10.12 Rom. 3.23 6.23 Gal. 3.10 Heb. 9.22 23. Psal 40.6 7 8 49.7 8. Mie 6 7. but in other places fully and plainly express'd as that He gave himself for our sins He died for our sins c. Hath suffered for our sins He was manifested to take away our sins And after he had made one Sacrifice for sins for ever he sate down on the right Hand of God for so it is We have all sinned and come short of the Glory of God and in this no difference And the wages of sin is death and so we all fall short of those righteous affections and services which the Law of Ten Words require and so deserve to suffer the Curse and so without shedding of blood and suffering
writings we may discern that all the Sriptures testifie of Christ CHAP. 6. Of the next and sixth Revelation of Christ his person and personal coming in the flesh THe next Revelation of Christ was of his person and personal coming in the Flesh who he was what a one he was and wherefore come c. and this was first to Zacharias by an Angel Luk. 1.13 14 15 16 17. declaring his Son that should be called John to go before him in the Spirit and Power of Elias c. him before whom he should go the Angel called The Lord their God then by the Angel to the Virgin Mary her self declaring his conception and birth and who Luk. 1.26 27 35 Luk. 1.41 42 43 48 55 67 68 69 79. Mat. 1.20 21 23. Luk. 2.10 11 14 16 17. and what a one he should be and that he should have the Kingdom of his Father David then by the holy Ghost in the Prophecy of Elizabeth my life of Zacharias then by the Prophecy of the Virgin Mary the Mother of Jesus then by the Prophecy of Zacharias being filled with the holy Ghost then by an Angel to Joseph the espoused Husband of the Virgin Mary then to Shepherds by an Angel with a multitude of Angels confirming the same declaring his birth with the day and place thereof and that he is the Saviour even Christ the Lord and this tidings of great joy which shall be to all people And then by the Shepherds when they had both heard and seen unto others then by old Simeon who had it revealed to him and was inspired by the holy Ghost Luk. 2.25 28 32 35. and came and took him in his arms and declared him to be God's Salvation which he had prepared before the face of all people a light to enlighten the Gentiles and to be the Glory of his people Israel Luk. 2.36 38. And then by one Annah a Prophetess And after all this by certain wise men that came from the East to Jerusalem being directed to him by a Star Mat. 2.1 2 9 10 11. who declared him born King of the Jews and worshipped him and offered him gifts And after all this to John the Son of Zacharias declaring this Jesus to be The He Joh. 1.31 33. Luk. 3.1 2 3. The Christ c. to which John the Word of the Lord came at that time mentioned Thus and in many things now came to pass according to fore-prophecies Christ was declared to be already begun to be come in the Flesh and to be the Son of God and the Son of David the King of the Jews and the Saviour of the world the great Prophet and Messiah promised and that this very Jesus that was born in Bethlem of the Virgin espoused to Joseph and seen of the Shepherds and taken in the arms of old Simeon and witnessed to by Zacharias and John his Son even this very Jesus is he even the Christ c. and ready to set on his work And now the person of Christ thus come and thus witnessed and pointed out who he is and that he was personally on the earth and ready to set on his great business doing and that that very Jesus is he is more than ever was so revealed and manifested before and the beginning both of the performance and the more cleer opening of all the prophecies that have been of him from the beginning and so light began to shine forth more cleerly And now in this Revelation of Christ and for making him known according to this Revelation Isa 40.3 4 6 7 8. Mal. 3.1 Luk. 1.13 14 15 16.17 76 79. 3.15 16. Joh. 17.20 23. Luk. 1.15 44 76 78 79. Luk. 1,17 to prepare men that they might come into the acknowledgement of him it pleased God to chuse in Christ the Messenger of the Father and his own Messenger also fore-purposed and now declared to be his immediate Fore-runner to go before his Face to prepare his way and him he approved for this Ministration And for this blessed Ministration he was abundantly furnished in that he was filled with the holy Ghost from his Mothers Wombe and was confirmed by all the Declarations and Prophecies fore-mentioned given to him by the Spirit in the Prophecies and Instructions of his Father and was himself indued with the Spirit and Power of Elias to go on in his Ministration before the Lord and had the word of the Lord came to him revealed and inspired by God into him both in the Doctrine he had to teach and how to apply it to his hearers and also commission to testifie the Truth of it by baptizing with water And in this receit of the Word of the Lord that came to him he received his Commission to set on the business of preaching and babtizing and so did set on it in the fifteenth yeer of the raign of Tiberius Caesar Luk. 3.1 2 3 4. when Poutius Pilate was Governour of Judea and Herod the Tetrach of Galilee and Annas and Caiaphas High-Priests and what his Testimony and Doctrine was appears in that which is recorded of what he taught and delivered to be 1. That Jesus Christ is the Word that was in the beginning with God that was God and that was with God Joh. 1.1 2 3 14. Gen. 3.15 by whom all things were made that are made and that this same Word was made Flesh and dwelt among them Emmanuel God with us in our Nature and for us even he that was promised and manifested to do that great work for taking away our sins and destroying the works of the Devil 1 Ioh. 3.5 8. Ioh. 1.4 7 8. 9. so that in him is Life and the Life is the Light of Men and he is the true Light that enlightneth every one that cometh into the World 2. That he is the onely begotten Son of God and yet very Man full of Grace and Truth and being in the heart Joh. 1.14 16 18. minde and bosome of the Father knowing all his counsels and being one with him in his will and design and so in all his decrees and purposes and as Man having commission from him he hath revealed and declared him so as in knowing him his minde is to be known 3. That he the Man Jesus Christ being the Son of God Joh. 1.11 and perfect Man the Mediator between God and Man full of Grace and Truth declaring the Father he is so loving to Man and so bountiful to all that receive his Declaration and so believe on him that he giveth them of his own Priviledges even to be the Sons of God and so dispenseth to them of his own fulness so that as the Law discovering sin and sentencing to death and that part of it also which by types and figures in Sacrifices and purifications shadowing out a better hope to be looked to in Christ to come though afar off came by Moses even so Grace and free favour in forgiveness of
sins and delivery from death and truth in receit of and enjoyment of true righteousness peace quickning purity heavenly riches came by Jesus Christ even in all times past and so now more fully and cleerly doth so as though he came after John yet he is preserred before him yea he was before him so as now he is come John and all the residue of Believers then and since even we of his fulness have received and Grace for Grace for the Grace of God in Christ by vertue of his Sacrifice which God hath graciously accepted of him for us we receive the Grace of Faith to believe and therein remission of sins and so Grace for Grace yea this and so one to make us meet to receive another and that to make us meet to receive more still and so Grace for Grace plentifully one heaped upon another Tit. 3.3 4 5 6 7. Col. 1.12 13. Joh. 1.15 16 17. Act. 26.18 yea as Moses had a Law of Works to nurture the people towards Grace so we a Doctrine of Grace and Law of Grace to teach and lead people to partake of Grace 4. That this Jesus Christ is the Lamb of God the sin-offering and the true passover which by vertue of his sacrifice mediating taketh or beareth away the sin of the world Job 1.29 36. Col. 2.14 15. Eph. 2.12 13 16 17. Rom. 5.18 that by his own death and sacrifice offered takes and now hath taken sin out of the way removed the contradictions that were in the mid-way between God and the world of Mankinde and made peace that it may be preached to them and that by vertue of his blood and sacrifice Isa 53.12 1 Tim. 2.4 Rom. 2.4 Rom. 3.24 25 26. 1 Joh. 3.2 Gen. 22.18 Act. 10.43 Rom. 4.5 Mat. 3.2 11. hath fulness fitness authority and readiness to take sin out of the consciences and nature of Men and by his Mediation procures forbearance patience and mercies to sinners to lead them to repentance being he and onely he set forth for that end the propitiation for the sins of the world in whom there is blessing for all Nations and that by spiritual application of his Blood he doth so take sin away from all that in believing come to him for it and that he is neer at hand to set up his spiritual Kingdom the fore-runner of his Davidical Kingdom 5. That the Father loveth the Son and hath given all things into his hands Joh. 3.34 35 36. and immeasurably filled him with the Spirit so that whoever believeth in him hath everlasting life and be that believeth not on him the wrath of God abideth on him This Doctrine was John filled with to teach And with this Doctrine he was to throw down the Momtains exalt the Valleys Joh. 14.18 29 33. Mat. 3. Mar. 1. Luk. 3. cry down all Flesh and exalt the Word of the Lord and so to call Men to Repentance and to Faith in Christ and so to newness of life assuring them that Christ would baptize them with the holy Ghost and as a witness of the Truth of this Doctrine and that Christ was at hand and shortly to be manifested to Israel he did baptize with water unto repentance and so discipled all that came to him and refused it not Yet did he not in the beginning of his Ministration point out which of all the Sons of Men was that Man that is the Christ so he shewed not which was the Person of our Lord Jesus Christ till he was especially fitted and directed and commissionated for that also by the direction of the holy Spirit by communication with Jesus Christ himself Joh. 1.33 34. Mat. 3.13 17. Mar. 1.9 10.11 Luk. 3.21 22. and seeing the Spirit of God descending like a Dove and lighting on him and hearing the voice of the Father from heaven saying This is my beloved Son in whom I am well pleased And so was he furnished to know and declare the person of Christ as distinct from all others and who he was And then he did most plainly point out the Man Jesus Joh. 1.29 35 36. 3.30 36. the Son of the Virgin with confession that not himself and so no other Man but that very Man Jesus was the He the Christ the Lamb of God the King of Israel the Bridegroom the Son of God he even this very Jesus he pointed to and affirmed to the be very he and so exhorted his Hearers to behold him even Jesus and to follow him cleave to him and exalt him And in this his Ministration he was greater than all the Prophets that were before him Mat. 11.10 11. though less than any of his Lord's first Witnesses of his Resurrection that were to come after him and although in the exercise of his Ministration he was but for the House of Israel who if they had received him as he came in the Spirit and Power of Elias they would then have received Jesus Christ also and so they might have enjoyed the Gospel of the Kingdom and have continued in their own Land till his coming again to raign and then John Baptist had been all the Elias they should have needed and the coming of Elias mentioned Mal. 4. it would have been needful onely for the ten Tribes of Israel formerly cast off but they refusing came to be cast off also and so its needful for them And in this Ministration Mat. 11.13 14 15. 17.11 12. 23.37 according to this Revelation all the former helps in and under all the former Revelations and Ministrations still remained and all for the good of Men specially the house of Israel CHAP. 7. Of the seventh Revelation and the last that shall be of Christ till his own return and personal and visible appearing THe next Revelation of Jesus Christ and the last that is to be carried an end for usefulness by teaching and use of such outward Ordinances as now even until his personal appearance when all such means shall cease and the eternal Sabbath be Isa 42.1 61.1 2 3 4. Joh. 12.49 50. Heb. 1.1 2. 2.4 and this Revelation was by the Father to the Son even to the Man Jesus Christ his Elect upon whom he hath put his Spirit and by Jesus Christ to his Disciples God by his divine power bearing witness thereto and confirming the same and this Revelation by Jesus Christ was of the same things fore-revealed to and by the Prophets but now more fully and cleerly manifested with the mystery more abundantly opened and this his Revelation was in a threefold manner or by three distinct wayes or means 1. By manifestation of himself and all that appertained to him to do in his first coming by demonstrating the same in the very act visibly c. 2. By his personal and bodily Ministration in a vocal and audible teaching the Gospel and the Testimony of himself in the Prophets and explicating it 3. By pouring on his witnesses and
the same danger or were there any more individuals come forth to make a some of or had any any other wayes sinned and fallen under sin and death then in this publick Man and what then shall the some be the Male or the Female the Soul or the Body or some part of either Such whimsies are in the dreams of some but sure we are far from them I wish we may use no Expressions to strengthen them But then did not God finde out a Mediator for the first publick Man whole Adam as fallen to take away sin destroy death and the works of the Devil which was already entred into the world and did not this Mediator interpose and undertake in that very moment of the Fall to be a second publick Man to take the Nature the Place the Cause of the first publick Man in hand to work a restauration for him and so for all that were in him and naturally to come forth from him even all Mankinde where then shall we finde the some of them if there were any left out for whom there was no purpose of God for any saving them in and by the Mediation of Christ why do they not perish in that first death denounced why are they not at last judged according to that Law under which they fell in Adam why do they not in dying die so as to have every thing filling them with horror and torment till they perish for ever in the first death in the utmost of it How comes Mercy Patience and Means to lead to Repentance to be extended to them if no ransome hath been given for them God being not onely merciful but righteous in all his wayes if Christ did not die and give himself a ransome for them if he have wrought no Salvation for them and so have none to bestow on them how is he become their Lord Why is the Gospel to be preached to them why are their sins aggravated by the means he useth towards them and how shall they be said to reward him hatred for love and be judged by him according to the Gospel and sentenced unto a second death which if he had not come and used means towards them and they rebelled against him they could never have been or did God first purpose in and through Christ this second death to them that were already under the first death and no Redemption wrought for them and so send Christ into the world to be an Abaddon or Man-Destroyer to condemn so great a part of Mankinde farther then they were condemned in Adam I will proceed no further in this The Gospel and the Purposes of God as by his word and works declared and as set forth in this Treatise tells us another story which takes away all these absurdities brought in by this some and yet neither does he express it of what saving he means whether of that Salvation of the Nature of Man wrought in himself as the publick Man for Men all Men or of that Salvation upon the account of the former extended to Men to save them or of the efficacy of the first in the extention of the second on the same account in Believers and Receivers which is opened in the Gospel and exprest according to it in this Treatise but some Expressions elsewhere used imply to mean it of all so that this term some is not rightly used Yet this is true That he saith God's Purpose of saving was in and by the Mediation of Christ yea his saving in every respect onely this glory to God in Christ that he is the first purposed and first elected and all following Purpose of Salvation is in and by him And so this also That the coming of Jesus Christ and the Salvation wrought by him and Preparation made in him is a Fruit of the Love Will and Purpose of God is true and the extending of this Salvation in any or all the Fruits thereof to Men and the Efficacies thereof in Men are the Fruits of the Mediation of Christ and so of the same Will and Purpose of God in and through the Mediation of Christ this is true also But that this act of his Will whether he mean it of his Purpose of preparing Salvation for Men in Christ or of extending Salvation to Men through the Mediation of Christ or of the Efficacy of this Salvation in Believers for he leaves this in the dark That the Scripture knows it by no other Name then that of Election Adoption or the Purpose of God according to Election or the Purpose of his Will in Jesus Christ is a dark saying and full of confusion and intimately untrue unless he deny it to be called by all these Names and then there is subtilty and room left for evasion in the Expression Let it be considered The Will of God in his Purpose is in it self an act sure one single real act before any accomplishment come forth and if he mean of that it will not reach some of the other terms and if he mean of that act which is outward toward the Creature which is confest the act of his Will and alwayes suitable and according to his Purpose he saith not of which he meaneth but take it for either or for both yet there is confusion in his saying as if there were no distinction between Election and Adoption and the Purpose of God according to Election and the Purpose of his Will in Christ and that all or any of these were and are equally and alike the Name of this Purpose of his Will in his Purpose of saving Men in and by the Mediation of Christ True it is It may and doth bear the Name of the Purpose of his Will in Christ and the Scripture will bear it out to be known by that Name the Eternal Purpose Eph. 3.11 1.9 11. Psal 2.7 2 Tim. 1.9 which he purposed in Christ Jesus which he had purposed in himself the Purpose of him that worketh all things according to the counsel of his own will yea it is called The Decree preached by Christ and to be preached by his Servants yea and for the good Will of God and Grace given us in this Decree it is called His own Purpose and Grace given us in Christ Jesus before the World began And if Mr. Owen had but added his Purpose of electing and adopting in and by Christ and his Purpose that all should take place according to the Election of Grace the Scripture would have borne it out But for Election without distinction to be that Purpose or the Name of that Purpose or that act of his Will that is called his Purpose of saving fallen Mankinde by the Mediation of Christ no one place of Scripture saith it speaking of the Oracles and Works of God in this business Rom. 9.11 saith They were so ordered that the purpose of God according to election might stand Where by standing is meant abiding taking effect and coming to pass to have its
God are Yea and Amen and now he is given and set forth in the Gospel to us for Light Law Covenant Promise and witness of God's Love to us This the Testimony and the in-giving of a particular word an inferiour Testimony and not so usual now yet God tendering us in our infancy vouchsafing such speaking Inspirations to us for good to draw us to look more to his Son to rest on him if we sit down and take up our rest in these speakings short of him we shall turn that which was for our welfare into a snare but of this he hath mercifully forewarned us in making known to us That without his bloodshedding there could have been no Remission for us and without the same in the vertue of it sprinkled upon our hearts there can be no forgiveness received by us and that he himself as he was crucified for our sins and is risen in our Nature just for our justification and is now at the right hand of God appearing in our Nature for us even so he and he only is the object held forth for healing and life the Revealer of the Father's Minde the only Foundation to rest on and Bread of Life to feed on and so herein hath warned us of this and all the former deceits for as Paul to some miscarrying said of himself 1 Cor. 1.13 Was Paul crucified for you or were you baptized in the Name of Paul so it may be said Was any of your Works of righteousness or was your brokenness mortification vivification and performances or was an inspiration to you and receit by you crucified and made a curse for you did any of these die for your sins and rise for your justification and give the ransom and sacrifice for you or were or could you according to the commission of Christ be baptized in the Name of any of these Surely no therefore none of these can be your bottom or foundation to rest on nor the true Bread of life for you to feed on Nor will you say The eternal Purpose of God and his Election was made sin and a curse for you and so crucified dead and buried for you and raised and offered in sacrifice for you and so not the first thing appearing the bottom and foundation to rest on the real Bread of life to feed on but Christ onely who did all this according to Purpose being God's Elect c. and hath not God discovered his love to us and his unwillingness that we should perish and his readiness to receive retain help and save us by giving us these warnings and helping us with such things to awe and terrifie the flesh and to resist all Doctrines and Spirits of Delusion And is there not in the same warnings given 2 Cor. 15.1 2 15. Ezek. 18. 33.1 9 10 11 19. Joh. 15.1 2 15 an intimate and sure Promise That if we according to the light and strength he giveth us avoid these lets and pull-backs he will follow on with more Grace and enable us in believing to mix the Promises with Faith See the Scriptures and so these Warnings are one good Help Another is II. Instruction to the business of mixing the word with Faith Isa 55.2 3 4. that so we may live indeed by Faith and that is by eating that which is good and letting our Soul delight it self in fatness so we shall be verily fed with the sure mercies of David In which Instruction we have three things explained by Christ for our Help 1. That it is good and fatness meat ready prepared nothing of our provision Prov. 9.1 2 3 4 5 6. Mat. 22.1 2 3 4. Luk. 14.17 Isa 55.1 2 3. Joh. 6.27 29 32. that hath any blemish or want in it nor onely a Purpose and Promise of something to be done but a real business and heavenly substance prepared and according to Purpose and Promise fulfilled a Sacrifice that was slain and the blood shed and the Sacrifice offered to God and so Peace made Redemption obtained Spirit received and Promises confirmed by his Blood and so in this bread of life and wine mingled all provided ready and set sorth and all even the worst of sinners called to it and have liberty to come and all comers freely to eat of this good and fatness 2. 1 Cor. 15.1 4. Rom. 4.25 1 Tim. 2.5 6. Col. 1.23 24. Heb. 9.12 14. 10.5 10. Ioh. 6.27 33 35 48 50 51. Joh. 18.37 Mat. 26.28 Heb. 9.15 16 17. Prov. 9.2 5. Joh. 6.51 53 54 55 56 67. That Jesus Christ himself as he was wounded for our transgressions died for our sins and rose for our justification and offered up himself a spotless sacrifice to God for us and so redeemed us from the curse of the Law obtained eternal Redemption and is now alive for ever in our Nature appearing before God for us to present us in that Body of his c. so he is the very bread of life and his flesh is meat indeed And as by his sufferings and blood-shedding he did both witness the Truth and confirm the New Testament of precious Promises and being risen and ascended ever liveth a Mediator of this New Testament by vertue of his blood That the Called may receive c. so his blood is drink indeed and this tender of it wine mingled And this in Christ is the provision given us to feed on all other things beside tendered by any or conceived by us to be sed on for life are in that respect vanity and deceit and unless we do eat of this flesh of Christ and drink of his blood there will be no life in us but in feeding on this we shall live for ever 3. That the manner of our eating that which is good and fatness in feeding on him Joh. 6.27 29 33 51. is not onely in believing him the Saviour sent of God and sealed by God to give eternal life but also that in this believing we believe him the Saviour of the World that gave his flesh for the life of the World and giveth life unto the World and so in exercise of this Faith eat or feed on him by minding and serious confidering believing resting and taking our well-pleasedness and satisfying in him his flesh his body that was broken and died for our sins and is riseh for our justification and offered up a sacrifice to God for us in that he hath done all this for the sins of the World for Mankinde sinners enemies and so hath made an Atonement and redeemed them from the curse of the Law and procured all Mankinde into his dispose Joh. 6.33 1.4 5. Rom. 5.18 Rom. 2.4 Joh. 1.5 8 9. Eccles 9.4 so that by him their lives are prolonged and God will neither now nor hereafter judge them by that Law nor cause them to perish for ever in that death they fell under in that first Adam which judgement and death Christ hath undergone and overcome for them
and by vertue thereof in his Mediation procureth patience and forbearance that they are not suddenly cut off for their transgressions against him yea he useth means towards them that they might believe in him who is the Propitiation for their sins in whom believing they shall not perish but have everlasting life which yet they have not though in him there is yet hope for them and this is the life of the World and this is the kindeness and love of God to Mankinde T it 3.4 5. which according to his mercy appearing saveth the Beholders with the Laver of Regeneration and renewing of the Holy Ghost and his flesh thus beheld and fed on and considered as the love of God in thus giving him and his so dying for his Enemies appeareth is that which draws in to believe Rom. 3.9 21 25. 1 Tim. 1.14 15 16. 2 Cor. 5.19 20. Tit. 3.4 at that door in which one is found no better then the chief of sinners and being drawn in to believe the still believing beholding considering and feeding on the same so great love appearing in this sacrifice of Christ and the fulness in it for sinners Rom. 5.8 10 11. and chief of sinners draws the heart to confide in him for farther salvation and so to be saved by his life and everliving to intercede and send forth Spirit so feeding on his flesh that was given for and as given for the life of the World livingness is found Luk. 22.20 Mat. 26.28 1 Joh. 2.2 Heb. 9.14 15 17. Joh. 6.51 54 57. 11.25 26. Rom. 4.5 22 23 25. 5.6 Rom. 5.1 2 3 4 5. in which living and believing they see his precious Promises as sealed and confirmed by the same precious blood of his that was shed for the Remission of their sins and the sins of many yea of the World and so they drink of his blood and therein mix the Promises with Faith and so live by Faith yea in this manner believing on him that justifieth the ungodly through Christ that died for the ungodly their Faith is not onely imputed to them for righteousness but their Faith is herein so united to the Promises that it springs up in peace in boldness of access to God and hope of the glory to be revealed and will in time to that rejoycing hope and assurance mentioned Rom. 8.32 36. which is the assurance of Faith O sweet safe and comfortable direction and he that by Grace to avoid the forewarned hinderances and eating bread in secret places and drinking stollen waters as all are that flow not from Christ first known and believed is prevailed with and in that avoiding to come in and rest and feed upon Christ crucified as is said will finde so much assurance of Faith as he dares trust God without any other pawns and pledges then he hath given in and through Christ already in whom he hath given to Believers assurance of which next III. Assurance The Assurance that God hath provided for and given to Believers for their preservation through Faith unto Salvation ready to be revealed in the last time in the enjoyment of the inheritance and this is also clear great and manifold as to say 1. Gen. 22.16 17 18. 1 Cor. 16.15 16 17 18. Psal 105.8 9 10 11. Gal. 3.15 16 17. Heb. 6.13 14 15 18. The Word or Promise and Oath of God that was fore-confirmed in Christ and then through him given and made to Abraham Isaac and Jacob the Fathers of the faithful following that Believers as their Children and Heirs might in minding that Word and Covenant firmed with an Oath have strong consolation and sure hope 2. The same brought neerer to us in that which Christ hath done and suffered for us Heb. 6.20 Isa 42.6 49.8 Gal. 3.26 29 1 Tim. â— 1 who is now entred in our Nature into the Holiest having begun to take possession for us being given and set forth in the Gospel for the Covenant to us that so believing in him we are Sons and Heirs and he being our hope and so our hope anchoring in him entreth within the veil and is both sure and stedfast Heb. 6.18 19 20. Phil. 1.20 1 Joh. 3.1 2 3. 3. Heb. 10.10 12 14 18 19. 8.1 6 11. 9.14 15. 7.25 The Mediation of Christ and Ministration of the New Testament of precious Promises by vertue of his blood and sacrifice in which he hath opened the passage for us and all to this end That the Called may receive the promised inheritance his Mediation being acceptable and prevalent with the Father and he ever liveth to make Intercession for them that come to God by him and so he is able to save them to the utmost 4. Heb. 8.10 11. 2 Cor. 3.3 Rom. 8.23 Eph. 1.13 14. 4.30 This as a secondary and sealing Confirmation and in some respects sensible is added even the first fruits of the Spirit in some spiritual performances of some part of that contained in the New Testament and everlasting Covenant as an added seal and earnest of our present interest and after-possession of the inheritance And is not all this Assurance enough for any that believe in Christ and so in God through Christ to keep them trusting in him But I proceed IV. An inward Helpfulness Ezek. 36.25 26 27. Eph. 4.21 24. Col. 3. Rom. 8.9 11. 1 Cor. 2.16 2 Cor. 3.3 affording motion and ability to mix the Premises with Faith and thereby to overturn all oppofition which helpfulness is a new Man a new Heart or new Spirit even the minde disposition and Spirit of Christ within them as an inward lving principle moving and acting within them and enabling them to move and act in its movings and actings This not naturally and originally in them as the righteous disposition at first inspired to the first Adam in his innocency and so not having its being of its self in them which would neither be so profitable nor safe for them as now it is for so they might as easily neglect its operation and lose it again as our first Father Adam did nor is it in them like the light that shineth into an house from a Torch passing by the Windows nor as a flash of lightning suddenly coming and suddenly vanishing but as Water from a Fountain naturally and continually flowing forth and streaming into the Chanel or Vessel and as light proceeding from the Sun into an house filling it with light that remaineth both in the Sun and from the influence of the Sun remaineth in the house filling it with an abiding light unless some wilfully shut all the windows and stop all the crannies about the house by which they cannot keep in but shut out the light yet the light remaineth in the Sun that sends forth his influences and cannot be divided from it nor faileth any of light that suffers it to enter and remain as an influence from the Sun So Christ is the Fountain