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
ever liveth to intercede for us and will come again and raise us 2. That this Principle is onely in those that through believing in Christ and him crucified Rom. 5.1 2 3 4 5 6. 2 Tim. 1.9 10 11 12. have been framed to Repentance from dead works and to Faith towards God and therein to some conformity to Christ in his death confidence in him for his Promises of which some experiments in answer of Prayers they have found 3. That this Principle inclines the heart to live by Faith in all conditions and so to walk in the strength of the Lord Gal. 2.20 21. 5.5 2 Cor. 4.13 Phil. 4.4 11 13. 2 Cor. 1.9 10. And this is the Principle begot in the heart by the Doctrine of Resurrection c. CHAP. 9. Of Hebrews 6.2 3. HEb 6.2 And of eternal judgement This also by the connexion of the words appears to be the Doctrine of eternal Judgement and it also appears in that it is coupled and mentioned after the Resurrection of the dead to be that Judgement which shall be after men have died in their Bodies and are raised and made alive again according to that said As it is appointed to men once to die and after this the judgement to which Judgement Heb. 9.27 Joh. 5.27 28 29. 2 Cor. 5.10 Rom. 2.16 Jude 14 15. by the voyce of Christ All that are in their Graves shall come forth and appear before his Judgement-Seat and be judged by him of this our Saviour warneth us Luk. 12.4 5. and 21.34 as did the Preacher of old Eccles 11.9 and 12.14 and the Apostles since 1 Pet. 4.5 2 Tim. 4.1 As for the word Judgement it is used sometime for a right discerning and estimate of Men or things as they are good and bad sometime for Authority Order and Rule given sometime for giving sentence and causing the execution of that sentence and in this sense directly with inclusion of both the former it is meant here and so in this Judgement 2 Tim. 2.10 Heb. 9.15 Mar. 3.29 Rev. 21.8 some shall be sentenced to and possessed of an eternal inheritance with eternal glory and some sentenced to eternal damnation and cast into eternal fire of both which are spoken at large Mat. 25.31 to 46. And this Judgement is called Eternal because the sentence passed shall never be reversed nor the thing sentenced ever be removed nor they on whom the sentence passed ever cease to be but shall remain for ever in everlasting joy or torment according to the sentence and judgement given forth and passed on them and so the Doctrine of Eternal Judgement or that which is in the Gospel by the Oracles of God taught concerning it hath these Instructions in it that is to say 1. That there are some judgements both in sentence and execution in this life â—ccles 9.1 5. both in mercies and corrections in destructions and deliverances and salvations which are but for a time and dure not for ever by which also Rom. 2.4 Joh. 33.29 30. special love or positive hatred are not demonstrated of which I have no cause here to speak any more but this That they both are used in this Day of Grace to lead men to Repentance and turning unto the Lord. 2. That according to the Word of the Lord and in the Ministration thereof a sentence of Life or a sentence of Death may pass on a Man in this Life and yet it may so come to pass that without any alteration of the Minde and Purpose of God the sentence may be so changed as the execution shall not be on that Man on whom it was denounced according to that 1 Sam. 2.30 And so the Lord hath explained his Minde to be Jer. 18.7 19. That when the sentence of death is given out against any if thereby they be smitten and turn from the evil against which it was given forth God will take away the threatned evil And when a sentence of life and good passeth on a man if he take liberty to go on to do evil the Lord will take away the good he said he would do unto them And so again he saith Ezek. 33.13 14. When he saith to the righteous that he shall surely live if he trust to his own righteousness and commit iniquity all his righteousness shall not be mentioned to him but for his iniquity c. he shall surely die and likewise when he saith to the wicked Thou shalt surely die if he turn from his sin and do that which is lawful c. he shall surely live he shall not die And all this grounded upon this Ezek. 33.10 11. 18.30 31 32. That God hath no pleasure in the death of the wicked but that the wicked turn from his way and live And therefore he calls and promiseth and threatens and correct and useth means that they might turn and live and on the same ground and from the same and like places Rom. 9.19 20 21. to ch 10. 11.7 10 17 23 11 14 32. the Apostles have taught the same Dectrine to Believers warning the believing Gentiles that were grafted into the true Olive-Tree and partook of the fatness of it That if they abode not in his goodness they also should be cut off and tells them also That the reprobated Jews the branches broken off if they persisted not still in unbelief they shall be grafted in againâ— for God is able to graft them in again yea his mercy shewn to the Gentiles hath such an end and tendency in it yea he hath concluded all under unbelief that he might have mercy on all c. 3. That though through continuance in wilful Rebellion against light and many covincements and warnings a Man may come to that height of sin Prov. 1.24 25 31. Jer. 6.27 28 30. Ezek. 24.13 14. Mar. 3.29 even in this life as to be reprobated and given up to Satan and so left to that eternal Judgment yet to come yet that is so hardly discernable to any in this life that it is not safe for us to judge farther of such then that they are in danger of eternal damnation for though such transgression shall not be so forgiven but that it shall be verily and remarkably punished yet if by the means used with all punishments they be regained to repentance the soul may be saved in the day of the Lord. Whence we are not absolutely forbidden to pray for such a one 1 Joh. 5.16 but that we pray not for such a transgression to be forgiven and taken away so as all punishment be removed for of necessity that must be visibly and sorely punished here or hereafter 1 Cor. 5.5 1 Tim. 1.20 whence the delivery of such a one to Satan hath such an end and tendency while means and life is continued to destroy the flesh that the Spirit may be saved in the day of the Lord for while life and means is vouchsafed there is hope
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
Witnesses and remaineth in the Heavens till the time of the restitution of all things this is that Jesus and this Jesus is the Christiand all that the four Evangelists writ Luk. 1.4 John 20.31 Act. 2.36 3.13 16. 4.11 12 c. 17.2 3. 1 Joh. 5 1. Joh. 1.12 13. was to certifie us of this that we might believe that Jesus is the Christ the Son of God and that in believing we might have life through his Name And so the Apostles preached that he is the Christ and proved by the Scripture that this very Jesus whom they preached is the Christ he that believeth that this Jesus is the Christ is born of God and he that denieth it is a lyer Antichrist 1 Ioh. 2.22 More of this is shewn part 1. ch 1. 2. Joh. 1.1 Rom. 9.5 Tit. 3.13 Heb. 1. 2 Tim 2.5 Joh. 3.16 17. Isa 53. Joh. 5. Luk. 1 31. Joh. 1.14 Rom. 1 1-4 Mat. 16.16 Joh. 14 14 18. Rom. 5.17 18. 1 Cor. 86. 1 Pet. 3.18 4.1 1 Joh. 3.16 Act. 20.28 Heb. 2.14 What a one he is is also in the Testimony shewn namely that he is God the great God God over all blessed for e-ever that he is Man a true and very Man of the Seed of David c. that he is the Son of God the onely proper and natural Son of God the Son of God by Divine and unconceivable Generation according to the Divine Nature and by a supernatural conception and by the Resurrection from the Dead and by union in person with the Word and wel-pleasedness with the Father according to the humane Nature as he is Man and God-Man the Son of God the Son of Man in one person being one and the onely proper Son of God the Christ one Lord Jesus Christ in respect of the union of two Natures in one person that is one Son of God that which is done by or in either Nature may in respect of person be said of both so though he was put death in the flesh and God cannot die yet God is said to have laid down his Life for us and his Blood called God's own Blood and so though not Man but God could overcome Death yet this Man is said by Death to overcome Death so with respect to each Nature he is diversly spoken of in respect of the Divine Nature Joh. 10.30 even when he was on earth yet the Father and he were one even in Greatness and Power and yet as he was man John 14.28 to suffer and offer Sacrifice the Father was greater than he and having offered the Sacrifice he is exalted above all Principality and Power 1 Pet 3.22 Heb. 8.1 Col. 2.9 and set down on the right Hand of God Angels Powers and Authorities made subject to him and the fulness of the Godhead dwells in him bodily Col. 1. Heb. 1.3 so as all compleatness is in him he is the Brightness of the Glory of God and the express Image of his Person the Image of the invisible God he is one with God Heb. 5. Isa 4.2 Cent. 5.10 God is in him as is said He is God he is one with Mankinde the Nature of Man is in him as is said He is Man a fit able loving and wonderful perfect Saviour Beauty and Glory Comely and Excellent White and Ruddy the Standard-Bearer and chiefest of ten thousand the Saviour of sinners whose Work and Office is to save sinners the Lover of the Righteous whose Office is to preserve the Righteous such a one he is even the Christ 1 Tim. 1.15 Psa 11.7 Rev. 15.3 Heb. 7. Act. 3.22 Isa 42.1 8. 61.1 4. Heb. 4.14 15 16 5.2 7.15 4.12 the King of Saints the King of Kings the Lord of Hosts and Rules the Great High Priest that orders the whole Worship of God by whom Men may approach to God the High Priest over the House of God the great Prophet that revealeth the Father and teacheth the things of God in a word he is full of Spirit full of love and compassion knowing all things and able to do all things such a one he is 3. Whence he is and that is even from Heaven It was the infinite Wisdom and Goodness of God that found out this Ransom 2 Sam. 14.14 Job 33.24 Joh. 3.16 17. 1 Joh. 4.9 10 14. Rom. 5.6 8 10. Tit. 3.4 Joh. 1.1 14. 17.5 16.28 Act. 3. Joh. 1.4 5 9. Act. 14.17 Rom. 2.4 Isa 45.22 it was the infinite Pity and Love of God to Mankinde that moved him to give and send forth this his Son to become Man and by his Death and Sacrifice to be the Saviour of the World He was with God in the bosome of God glorified with God's own self he came forth from the Father and came into the world again he left the world and went to the Father and now there in his glorified boby remaineth in the Heavens and from thence by his Spirit beholding discerning all things he sends forth of the beams of his light and goodness and so the Father through him in Testimonies of his goodness in mercies and means to draw Men to Repentance and looking to him that they may be saved by him and so Righteousness flows down from Heaven l Psal 85.11 but especially and more abundantly in the Ministration of the Gospel in which God sendeth and giveth his Son to open the eyes of the blinde and turn them c. m Act. 3.26 26.18 and is giving to men the bread of life to feed on n Joh. 6.32 Jesus Christ in that Ministration is coming down spiritually from Heaven the bread of God the bread of life giving life that Men may feed on him and live o Joh. 6.27 33 48. and so is God the Father of lights from whom comes every good and perfect gift and giving p Jam. 1.17 and Jesus Christ is the Lord from Heaven heavenly q 1 Cor. 15.47 and so Jesus Christ by his Spirit the wisdom of God in its Teachings and saving Operations doth not first ascend or spring from within out of the wisdom heart and frame in Men the wisdom that so doth ascend is earthy sensual devilish but this wisdom is above and descendeth from above and so is pure c. r Jam. 3.15 17.18 and entreth into the heart and so springeth up into sutable fruits so that Christ and Faith in Christ and the things of Christ are from above from the grace favour and free-gift of God even as his next personal coming will be of Gods sending him from Heaven s Act. 3.20 4. For what remains to be said viz. what he became what he hath done what he is become what he doth and for whom and what he will do for some and who they be and what he will do against others and who they be this being the Subject of this following Discourse in this part of this
1.7 9. Eph. 5.25 26 27. even for Believers to wash at and they directed to daily washing in approaching to God by him and he is said to have given himself for them to do this business of washing them with Word and Water till he have made them spotless and in this respect also of the provision made in his Sufferings and Sacrifice for taking away these following evils of those redeemed from the Curse of the Law and bought by him it is said Isa 53.6 5 11 12. All we even we that are healed with his stripes like sheep have gone astray we have turned every one to his own way and the Lord hath made the iniquity of us all to meet on him c. and so he is a perfect Saviour and a Giver of Salvation to such as believe on him as is demonstrated and affirmed Heb. 2.10 where the Apostle having spoken of his being made perfect through sufferings after mentions his Burthen and Sufferings in the flesh his tears prayers supports and obedience in all and then saith as in another place And being made perfect Phil. 2.7 11. Heb. 5.7 8 9. he became the Author of eternal salvation unto all them that obey him Now it 's known he was made perfect as a Saviour in his Oblation-offering and the Father's acceptance of it and exalting and filling him and then he became the Author of eternal Salvation which also cleerly implies some true Salvation which proves not to all the saved Eternal and yet none without Blood but this eternal Salvation he gives unto all them that obey him that is believe on him he saith not to all he died for nor to all whom by vertue of his Death and Ransom he hath redeemed from the Curse of the Law and so bought into his dispose that they shall not perish for ever in the first Death nor to all that he useth means and sends forth Spirit to and so calleth them that they might believe and have eternal Life and so not be hurt of the second Death but to all them that obey him that is hear and believe in his Name which is according to the tenor of the Law by which Christ will judge all Men * Act. 3.22 23. Rom. 2.16 Mar. 16.16 so that all the way both from the Types and the Truth affirmed in Christ answering what was typed it appeareth That Jesus Christ offered himself a Sacrifice to God for sins of two sorts the first such as were not against himself as Mediator but against God as Creator which he took on him so to discharge that the debt became wholly his and he hath fully discharged the same and made full riddance of it before God and will in his time remove it from all Men though many will not now believe it the second sort of sins such as are also against him as Mediator many of which he taketh away and as he hath received power so he useth means that Men on the account of his goodness might believe on him and so not only see their Freedom from those sins which are passed but have these present removed from them also and so be Eternally saved and yet Christ's taking away the first sort of sins and provision to take away the second sort also doth still farther appear Thirdly if we consider the difference our Saviour maketh of sins some greater and more heynous and fearful than others Mat. 12.31 32. Mar. 3.28 29. Luk. 12.10 and yet but one sort excluded forgiveness Verily saith he I say unto you All sins shall be forgiven unto the sons of men loe he putteth in no condition here at all and blasphemies wherewith soever they shall blaspheme but he that shall blaspheme against the Holy Ghost hath never forgiveness but is in danger of eternal condemnation And whosoever speaketh a word against the Son of man it shall be forgiven him loe here no condition neither but whosoever speaketh against the Holy Ghost it shall never be forgiven him neither in this world nor in the world to come Now what can sinning speaking against and blasphemy against the Holy Ghost be but some such manner and degree of sinning as in which the Sacrifice offered and the Offerer of which the Holy Ghost hath born and beareath witness is in such degree contemned as the sin cannot be forgiven without dishonour and wrong to the Sacrifice and Sacrificer and so such a sinning as for pardon of which the Sacrifice was not offered for there can be no sin or blasphemy against either Father or Son or Holy Spirit as they are one God which is not against them all and every of them in one as much offended as either personally considered and so all sin and blasphemy Mankinde fell into through the fall of the first Man and that necessarily spring from Nature so corrupted while no sufficient remedy to avoid it is afforded they are directly sins and blasphemies against God as a Creator and so against the goodness manifested in the Creation and against the Law under which Mankinde was fallen and so though we according to appearance may call these sins against the Father as indeed they are yet they are sins against the Son and Holy Spirit likewise by whom as one and the same God the Creation was effected but these sins were so satisfied for and done away by Christ in his Oblation offered which God hath so accepted that he hath remitted all over to Christ and if not now as to Believers it doth yet in the World to come it shall appear they shall not be judged and condemned for sins in this manner committed But now Jesus Christ having undertaken and offered such a Sacrifice to God as in which he hath purged from before him all these and obtained power to make this Grace known to draw Men to him and to forgive all other following sins found in Men in this his strife which indeed are as before shewn sins against the Mediator here by himself called The Son of Man yet these sinnings against him are in a higher degree than the former against the Father who in love gave and sent forth and testified of his Son the Saviour of the World and against the Holy Spirit of Grace in his Testimonies of him and Operations from and with him but they are more appearingly and directly against the Mediator that took our Nature and died for our sins and offered himself a Sacrifice to God for us and now extendeth means and Spirit to us to turn us to himself yet of these sins against himself he saith All these shall be forgiven unto men as Believers do begin to experiment in this World and shall fully in the World to come yea unless some higher degree than yet mentioned in sinning in a higher manner Men shall not be cast into a second Death at the end of the World to come and what this high degree of sinning is is also express'd Mat. 12.24 Mar. 3 29.30 Luk.
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
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
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
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
from the belief of this mentioned whence the Metaphor yet this is not it nor is it that surrection or quickning and giving life where none was before whether in the natural and first birth of a man or in the new birth that is spiritual in the Souls of Believers who though before in that respect dead yet in that respect they were never alive before and so not a resurrection though a surrection live-making Eph. 2.1 2 3 4 5. Col. 1.13 But it 's evident the Resurrection here meant is of the Body that once was alive but 〈◊〉 dead and gone from among the living in raising and making alive again that very Body This appears clearly to be that Resurrection the Sadduces denied Mar. 2.18 27. Luk. 20.27 38. Act. 17.18 31. 2 Tim. 2.18 1 Cor. 15.12 Joh. 5.28 29. 1 Cor. 15.3 4 20 23 24 25 26 27 28 54. for which our Saviour said They erred not knowing the Scripture nor the power of God Mat. 22 23-32 This that Resurrection the Heathen Philosophers scoffed at This that which the Apostates and false Teachers craftily and hiddenly denying fancied into an Allegorical and Metaphorical Resurrection saying It was already past with them and so overthrew the Faith of some by which seducements some among the Corinthians fell to doubt of and deny this Resurrection the Resurrection of the Body which is the Resurrection taught by our Saviour Christ and by the Apostle in 1 Cor. 15. proving from the Resurrection of the body of Christ the resurrection of the dead and sheweth the order and several times of the Resurrection of dead Bodies first Christ the first Fruits then they that are Christs at his coming again after the wicked at his delivering up the Kingdom to the Father and giving the total overthrow to death and then affirming That the very individual Bodies that died shall rise again that very thing it that was sown or laid and covered in the earth in corruption dishonor and weakness shall be raised again even it that very thing raised in incorruption glory and power 1 Cor. 15 42 43 44. 1 Thes 4 14 15 16 17. Joh. 11.24 Act. 23.6 24.15 1 Cor. 15.21 22. Luk. 14.14 Rev. 20.5 6 12 13. and so affirming the same to the Thessalonians even of them that sleep in Christ and are dead from among men And this Resurrection hath been believed confessed and hoped for by all that believed the Testimony of Jesus so that in the last day all the bodies of Men that are dead shall be raised by Christ the Just in that beginning of the day to receive rewards and the unjust at the end of the day to receive the terrible sentence of which enough hath been said And this the Resurrection meant 2. What the Doctrine of Resurrection of the dead is And this also may be cleerly seen in the Scripture to be 2 Cor. 5.14 15. 1 Tim. 2.7 Rom. 14.8 9. 1 Cor. 15.3 4. Rev. 1.18 Joh. 11.25 5.28 29. 12.32 33. Phil. 2.7 8 9 10 11. 1 Thes 4.15 16. Isa 26.19 Rom. 14.9 12. 5.24 25. Act. 17.31 1 Sam. 2.6 Hos 6.1 2. Psa 90.3 Heb. 13.20 21. 2 Tim. 2.3 Rev. 1.18 19. Rom. 4.24 25. 5.8 10. 1 Pet. 1.3 2 Cor. 1.9 10. 4.11 14 Prov. 3.21 26. 24.20 Phil. 3.7 8 9 10. 2 Cor. 12.9 10. Rom. 6.3 4.11 8.17 2 Tim. 2.11 12. Joh. 13.15 Heb. 11.13 that Jesus Christ as the publick Man that died for all Men for their sins and gave himself a Ransome for all that he might have them both living and dead in his dispose he is risen from the dead and alive for evermore the Lord of all and that by vertue of this his Resurrection and victory over death and Sacrifice offered and Power received He is the Resurrection and the Life and will raise all men and bring them before him to acknowledge him Lord the just in that Union with him in which they 〈◊〉 the unjust in that Relation in which they are obliged to acknowledge him Lord and that in the Resurrection of Christ from the dead and therein overcoming death and assuring the Resurrection of the dead is demonstrated and made known to be believed the Righteousness of God and his infinite power and faithfulness to do all things to fulfil his word even to kill and make alive again to send down to destruction and return again and so to uphold help and deliver in the greatest distresses and death and that such as believe in Christ that as the publick Man is risen from the dead and alive for evermore may be quickned to a living hope to be saved and preserved by him to the heavenly inheritance and eternal life through Faith and so to depend on him for such supports and deliverances in greatest temptations and distresses as is truly good for them and also that in this confidence in him that raiseth the dead they may be kept from fainting in the day of adversity and so be made willing to be made like Christ in the fellowship of his sufferings and in deaths knowing his strength is manifested in our weaknesses and that as we are conformed to him in his death so we shall likewise also be to the likeness of his Resurrection If we suffer with him we shall raign if we die we shall live he being the Resurrection and the Life so as thus believing in him as risen from the dead we may persevere and live and die in the Faith and such thing are taught by the Oracles of God in the Doctrine of the Resurrection from the dead or of the dead 3. What the Principle is Principle 5. that is by the Doctrine of Resurrection of the dead taught to and received in the believing heart that appears to be Such an inward perswasion and belief of 1 Thes 4.14 15 17. 1 Pet. 1.3 Rom. 4.24 5.8 10. Phil. 3.7 8 9. Rom. 6.3 4 5 6. 2 Cor. 4.10 14. Rom. 6.4 7.6 Heb. 11.13 and in Jesus Christ risen from the dead as makes confident in him for preservation through all sufferings and death and raising out of death at his coming to enjoy the inheritance and eternal life so as it frames to a willingness to be conformed to Christ in his death that one may partake of the vertue of his Resurrection believing that according to our dying with him and for him we shall be more abundantly quickned and enlived by him and live with him by the power of God whence issueth that desire and hope of the vertue of his Resurrection for newness of life and perseverance in the Faith even to the death and dying in the Faith to rise to everlasting life And in this Principle also are three things cleerly observable viz. 1. That it is founded upon Rom. 8.32 39. 5.8 10. and produced by the Oblation of Christ believed in his Death Resurrection and Sacrifice offered for us by vertue whereof he
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.
3.24 4.25 28. Rom. 1.1 2 3 they know also That what the Scripture saith the Holy Ghost saith the same o Gal. 3.8 Heb. 3.7 and what the Holy Ghost hath once said and testified as true in Christ he never altereth that Testimony but breatheth in it still and so where-ever written that remaineth Truth which proves this Objection vain Object 2 You understand not our meaning for we do believe in and magnifie Christ and the Scripture as much as you do but we have Christ and the Scripture within us and we believe that and speak that from inward and experimental Knowledge and the infallible Spirit and that we speak is the Minde of God but you believe in and magnifie a Christ without you and so believe and speak of and from the Scripture that is without you and so the true Sense and Mind of God which is infallible and from Christ and the Scripture within is to you a Parable and all you hold and believe is but fleshly and fallible Answ Here is still the former boasting and self-witnessing and self-exalting though with more discovery of Vanity Blasphemy and Pride or Atheism than the former as will appear to all that know who we mean by Christ and what we mean by Scripture For 1. By Christ in whom we believe we mean not An Imagination or Frame but the second publick Man the spiritual Man who not only out of us but before we in our Persons were and without any Motion or In-being in us did himself take our Nature being conceived by and born of a Woman a Virgin that was of the natural Seed and Lineal Descent of David and Abraham and Adam and so took a personal Body of his own in which he bore our sins on the Tree and was made a Curse and died for us and overcame Death and shook off all Mortality without seeing corruption in that Body in which being buried he rose again and appeared to and conversed with his Disciples and then in their sight departed from them out of this World in that risen Body and so ascended into Heaven and offered himself a sacrifice to God and sate down on his right Hand and in that now glorified Body remaineth in Heaven a great High Priest appearing before God ever-living to intercede for us This is The Christ our Saviour not to come to take flesh nor so coming nor so in us he hath done that already he was to do in his own Body for us and can die no more but is alive for evermore immeasurably filled with Spirit to send forth to us The right knowing of him is the original and right way of knowing all things and right knowing and worshipping of God is in the Confession of him thus to be already come in the flesh 1 John 4.3 and that Spirit that denieth this is the Spirit of Antichrist and he that denieth that This Jesus is The Christ he is Antichrist 1 Joh. 2.22 23. and denieth the Father and the Son And whoever believeth in This Jesus receiveth of his Spirit which imprinteth his Word and frameth his Minde in his Heart enriching him with his Consolations and so by Word Col. 1.25 26 27 and Spirit and Riches of Grace and not in bodily presence is Christ in Believers and in so being in them he is to them the Hope of Glory But whoever believeth not in this Christ without them and receiveth not the Efficacies and Frames within from the excellency of the knowledge of and Belief in him without so as he that is without in bodily presence is within by spiritual presence but come to undervalue him as without them and magnifie something within them All that within is but meer delusion which the ensuing Discourse will further shew so that the voice of this Objection being so strange the sheep will not hear it 2. And as for the Scripture we mean not by Scripture Ink and Paper nor Letters of A B C c. nor Syllables and particular Words nor Writing or Printing or a Book bound up in Leaves or rolled in Parchment But that we mean by Scripture is not the writing but the thing written not barely the words but the thing sounded forth and imported to us in the words And so the Almighty God that is Eternal without Beginning before all Things and without End Omnipotent Omniscient Infinite and Immutable the Creator of all things and his onely Son that was in the Beginning and from Eternity with him by whom he made all things and whom he sent forth made of a Woman and so Man the essential Word and the Holy Ghost proceeding from the Father and the Son the infallible Spirit that witnesseth the Minde of God This one God Three in One and this Minde made known to Men the Manifestation and making it known is the Instrumental Word of God whether inspired spoken or written And of this God and his Minde it is as so made known that we mean and when it is once by his Command and Inspiration written and put on record for us to make known his Minde to us Prov. 22.20 21 as now it is then is all this called Scripture and so when God had once by his Spirit preached the Gospel to Abraham this being after written by Moses is since called Scripture Now it was not Moses his Writing that did fore-see and preach nor the Book or Letters or Words written therein but the Spirit in that Testimony did fore-see and preach which being Written and left on Record is therefore called Scripture Gal. 3.8 And when the Holy Ghost had in and by David said to the People To day if you will hear my voice harden not your hearts This being once written and left on Record for Generations following Psal 95.7 the Holy Ghost is said where-ever that Scripture is given still to say it And to those to whom no probability that that particular Word was inspired into every of them Heb. 3.7 which was so given to Israel and Joshua Deut. 13.6 8. yet it being after written and left upon Record for his peoples use it 's said to them many Generations after Heb. 13.5 He hath said I will never leave thee nor forsake thee yea that which God spake to Moses in the Bush our Saviour it being written Exod. 3.6 said to the corrupt and erroneous Sadduces Have not you read that which was spoken by God to you saying Mat. 22.31 32 I am the God c. And so the Spirit in the Apostles teacheth us That whatsoever things were written aforetime Rom. 15.4 were written for our learning that we through patience and comfort of the Scripture might have hope Surely this written aforetime so long before we were was written without us yea without even those of us to whom that sentence was written and therefore written without in Leaves that they might have recourse to it and learn it and love it and so have it
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
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
to turn aside therefrom so proud to think you know more and better than all these so singular from all other Men in your Opinion and Way know you not it will be an Offence to our learned Men and Teachers and lay a blemish on them and our Fore-fathers as if they were mistaken and did erre Answ We have a plain Answer to all this in the Doctrine of Christ that all Doctrines Sayings Interpretations Glosses Sences Traditions that are not found in the Law and Testimony that have but the Doctrine and Tradition of Men to warrant them how many learned and how ancient soever they be yet they must not be taken because their Words and Sense to be therefore right but must be rectified and brought to the plain sayings of Truth and all not so rectified must be rejected And thus did our Saviour rectifie the commonly received sense of the Law and rejected the false Glosses a Mat. 5.21.22 39. Mar. 10.3 9. and so he hath likewise taught us That it is in vain and makes the Word and Sayings of God of none effect to teach and believe and worship God with and by the Doctrines Traditions and Opinions of Men that are not in the Sayings of God and so not of him but of men how many learned holy or ancient soever they appear b Isa 29.14 Mat. 15.1 9. Mar. 7.1 14. And he hath likewise taught us That every Plant which our Heavenly Father hath not planted must be plucked up and God's own Sayings Believers are to justifie whoever be thereby found a lyer letting such lyers alone not being troubled with fear of offending them because they be blinde leaders of the blinde c Mat. 15.13 14. 11.19 Rom. 3.4 The Jews of old were commended for observing the plain Words and Sayings of the Law though many right holy Men for divers Generations before had not done so exactly according to the plain saying of the Law d Neh. 8.14 15 16 17. yea the Priests and Scribes of the Jews in Herod's time when they answered a Question with a plain saying of Scripture erred not in the Answer given e Mat. 2.5 6. so victorious is the Truth in its own sayings Nor is it Pride or sinful Singularity or just cause of Offence to any to believe the Sayings of God to be true whoever be reproved as a lyer thereby but rather true Humility in laying aside our own Wisdom and desire of Repute with humane Rabbies and it is Obedience to God in justifying him in his Sayings which are never rightly understood but in believing them f 1 Cor. 3.18 19 20. Rom. 3.4 so that he that believeth the plain sayings in the Testimony of Christ to be true will not hearken to or be waved by this Objection Object 2 It is not like yea not possible yea against Reason That Moses should speak of so low a business as the Creation of this visible World with visible Heaven Earth and Creatures or That from one Man and one Woman the World should be so people'd by Noah 's time or That eight Persons with Creatures of all kindes should be preserved a whole yeer in such an Ark as is mentioned when all the World of Mankinde and other Creatures besides should be drowned or That if the World were so drowned that it should be so people'd and inhabited so fully by Abraham 's time or That there should be Three in One God and yet God but One or That God in the Person of his Son should become Man or That that Man should be God and yet die or if as Man he died that that very Body that died should be risen again and ascended into Heaven and remain so long in the Heavens or That by his Death and Righteousness other Men should be saved or That if there be such a thing as Eternal Salvation if God made all Men and Christ died and gave himself a Ransom for All that All should not be Eternally saved or That there should be a Resurrection of all the Bodies that have died since Adam 's time c. Answer These are all such plain Blasphemous and Atheistical Assertions that they are rather to be abhorred and answered with silence and departure than any parleying about such Absurdities and Infidel-like Blasphemies according to the Counsel given us not to answer but depart g Prov. 26.4 14.7 Isa 36.21 yet because many devise Allegories to make them true in an Allegorical Sense thereby to colour their Atheism and Unbelief and pretend a Fancy of higher things though they are vain Fancies and Dreams Prov. 26.5 we may give an Answer beside plain Denial which yet were enough And so it 's answered That however Types and Shadows and Parables might be Allegorized to an Agreement in a spiritual sense with the substance of Truth shadowed and typed Col. 2.17 2 Pet. 1 16. 2.1 2 18. Jude 12. yet the Truth it self is no Type or Shadow no Fable nor can there be any higher Business so as it admits not of Allegorizing and such as fancy Allegories to shew something more high and spiritual their Allegories are vain Dreams Fancies meer Winde and Vanity As for others not so far departed from the Faith that yet not believing the extent of God's own Sayings about his own Works of Creation Redemption and Extention of means that men might partake of Redemption c. who to colour their Unbelief bring in Forrain Senses and limiting Interpretations as if the words of a Man concerning the work of a Man and not the Words of God concerning the Works of God and so where he faith All men every man they gloss it Some of all sorts if he say The world and The whole world they will gloss it The world of the Elect. Whereas in a saying that is of God and his works if general and large and no saying of his contradicting it at any time there can be no limitation let not mortal Man presume to be wiser than his Maker But our Saviour's Answer may serve for all these who tells us That Unbelief and Ignorance of the Scripture and of the Power of God is the cause of all such Errors g Mat. 22.29 Mat. 12.24 and disables to give any right Interpretation Allegorical or Logical Object 3 You have the Scripture but in a Translation and have not sufficient Words to import the full sense of many Words in your Language which the Hebrew and Greek the Original in which the Scriptures were writ do import therefore the sayings are not plain to you that understand not the original Tongues Answer This is a meer gull to deceive the ignorant that their Rabbies might be Lords of their Faith for against this Objection we may finde in the Scripture it self many things viz. 1. That all words are not in every sentence to be taken according to the full extent of the Etymologie of the word as where it is said Our Saviour will
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
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
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
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
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
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
put him to death and they did it wickedly and with wicked hands but God raised him and so he will us by him if we follow him through sufferings to the enjoyment of glory In respect of the first end of his death for satisfaction and propitiation making and of the second end for confirming the New Testament the death of Christ was vertuous and efficacious with the Father upon and from his first undertaking and accepting to do it and having accepted it it was vertuous in dispensations through him towards men whence he is called Rev. 13 8. The Lamb slain from the foundation of the world and upon the account of the vertue thereof all that believed from the beginning of the World Joh. 1.4 5 7 11 12. Rom. 1.16 17 20. 2.4 5 11. Prov. 1.23 33. were saved by this Grace in and through him and all that rebelled against Light and Grace were damned on the same account for rebelling against the Light and Grace extended through him It is an ignorant demand of some Did Christ die for those in Heaven or for those in Hell before his death for his acceptance and undertaking was vertuous from the first and from the beginning and God's proceedings with men through him on that account of his death in due time to be acted and so to the two first ends vertuous and efficacious from the beginning before the actual accomplishing of it but for the last end of his death to bear witness of the truth and give his personal example to follow the same cannot be so affirmed True it is He suffered and was slain in his members and spiritual Seed from the beginning of the World even beginning at Abel Mat. 23.34 35. Rom. 6.9 Rev. 1.18 Col. 1.24 Luk. 10.16 Act. 9.4 5. and so on in those which followed till his own personal coming as our Saviour taught and though himself in his own personal body have now once died and risen and is alive for evermore and can die no more yet in his members and spiritual seed on Earth he is suffering and dying still such his love to them and union with them he counteth these as his own sufferings these examples of the Saints through Faith passing through and overcoming in these sufferings are very useful for us and speaking examples to us to be beheld and minded of us but our Saviour's own personal example was not so before his actual sufferings accomplished as now it is in beholding of which as set forth in the Gospl we may see both more into the vertues and ends and efficacies of his death than before could be seen and his example therein also which could not so be beheld of men Heb. 11. 12.1 2. Jam. 5.10 11. Mat. 5.12 10.13 14 15. Joh. 15.20 21. before his actual accomplishment of it so that in him we have the beginning and foundation of life and strength the motive pattern and example also to follow him and therefore now to look to him and to the other examples also through him and to him in and above all the other and this our Saviour plainly taught his first witnesses 3. Our Saviour having instructed his first witnesses thus about his death and resurrection and the things done by him therein Joh. 12.8 13.3 15.6 28. and so the end of his first personal coming into the World to do and teach all these things he then also instructed them about his leaving the World and going again now in that personal body of his to the Father and this to present himself in that body with the vertue of his blood to obtain eternal redemption of the nature of Man in himself Heb. 10.5 10. 9.12 Rom. 14.7 8 9. Joh. 17.2 Psa 68.18 20. Joh. 16.7 15. and so to have all men into his dispose that he may dispense to them and deal with them according to the Father's will which also is his will and so to receive the immeasurable fulness of the holy Ghost in the Man to send forth even to the rebellious to convince them and to believers to lead them into all Truth Ioh. 17.26 Heb. 12.24 1 Pet. 1 2. Joh. 13.8 15.3 Joh. 14.16 17 26. 16.13 14 15 Eph. 2.5 6. Phil. 3.20 Col. 3.1 Ioh. 14 20 21.24 and so to make known still farther his Father's Name and therein sprinkle the vertue of his blood upon the hearts and consciences of believers and herewith enduing them with his Spirit to be with and in them a Teacher Advocate and Comforter to minde them of his words enable them to prize trust in him and approach to God by him and pray in his Name and so to prepare them mansions that having all fulness in him they might have their rejoycing hope converse and dwelling with him in Heaven by Faith and that in one mindedness with God and Christ in his design Gal. 4.26 Heb. 12.22 23. 1 Ioh. 1.2 3. 2 Cor. 5.8 Rev. 6.9 Heb. 12.22 23. Eph. 2.19 22. 2 Cor. 7.3 Phil. 1.7 1 Thes 2.17 in believing and walking in the Truth breathed forth from Jerusalem that is above they might have in Spirit a dwelling and fellowship with the Prophets and Apostles and Spirits of just Men made perfect that are in and with Christ and under the Altar and also through the efficacy of his Spirit in their Ministration they may have a spiritual dwelling in the hearts of such as living in this World have their conversation in Heaven and fellowship in the Gospel with them And last of all according to the Spirits preparation of them and fruitfulness in and by them enlargedness in his Kingdom which is reserved in Heaven for them Col. 1.5 1 Thes 2.19 20. 2 Joh. 8. 2 Pet 1.11 Joh. 14 2. Heb. 8.1 6. 9.4 1 Tim. 2. â— 1 Joh. 2.1 2. Heb. 7.25 9.15 to be given them at his coming all which he assures them he is now preparing in the Heavens for them yea he is now there in Heaven appearing at the right Hand of God before God for us mediating between God and Men and advocating and interceding in special manner for Believers that come to God by him and so as in that he did in his own Body he made peace wrought and obtained Redemption with God for Men and obtained the Power of extending the vertues thereof in these spiritual efficacies to Men so by these efficacious makings known and application of the same to Men he draweth Mâ—n to himself and worketh Redemption in Believers and preserveth them to the Inheritance all which our Saviour taught to his first Witnesses And moreover 4. Having thus instructed them about his bodily absence from them and how much it is for their benefit because of the buâ—ness he is in Heaven doing with God for them and from God by his Spirit with them Joh. 14.3 Mat. 19.28 29 Rev. 11.17.18 Mat. 24.27 30. he also assures them of and instructs them in
Purposes therein concerning Christ already spoken of CHAP. 4. Of the Purposes of God concerning Mankinde GOd in these his Purposes concerning Jesus Christ and in his Election of him hath purposed also concerning Mankinde for the honor of his Son which Purpose as ordered in his counsel is not conceiveable and expressable for us but in distinct and several parcels and so in Scripture I finde 1. The Purpose of God to be To give all Mankinde unto his Son Christ to be his and under his Dominion and dispose Rom. 14.8 9 1 Cor. 6.20 1 Cor 5.14 15 as their rightful Lord to whom they ought of right to live and so living to him not to perish but have life and this upon the account of his death and sacrifice for them yea whether they yield willingly to live to him or rebel against him yet upon the account of his death resurrection and sacrifice he would give them all unto him Psa 2.1 6 7 8 9 even the Heathen for his inheritance and the utmost parts of the Earth for his possession and he shall rule them and dispose of them and judge them And upon the same account of his sufferings and sacrifice Phil. 2.7 8 9 10 11 2 Cor. 5.10 Rom. 2.16 1.9 10 11 12 in the Name of Jesus in the power and Authority of him every knee shall bow c. and every tongue shall confess that Jesus is the Lord to the Glory of God and all shall appear before his Judgement-Seat and be judged by him on the same account so that Jesus Christ by vertue of his Ransom given is Lord of all according to the Purpose of God according to which Purpose also all Men ought of right to acknowledge him Hos 11.4 Joh. 16.8 11 Phil. 2.10 11 and live to him And those that by the cords of a Man and bands of Love will not be drawn to it now shall by his Iron-Rod and irresistably putting forth of his power be brought in the last Day to that acknowledgement to their wo. And all this the purpose and according to the Purpose of God who is of one minde and hath no secret Purpose contrary to this revealed 2. Isa 45.22 Act. 14.17 17.26 27 28 31 Rom. 2.4 Psa 33.6 8 God also in this Purpose purposed That means should be extended by and through Christ to all Men according to such Revelation of Jesus Christ and evidence of his Grace through him as God hath given forth to them to evidence and make known his Grace through the Redeemer and Mediator to all Men in several ages to call and lead them to Repentance and Faith in him that they might not rebel against their Redeemer and rightful Lord and so lose their own Souls and procure to themselves perishing in a second death but by coming in to the acknowledgement of him in this Day of Grace escape that perishing and have everlasting Life And all this he hath done and doth according to his Purpose as is shewn in treating of the several Revelations of Christ See the first 15 Chap. of the 3 Part. and as he purposed so according to his purpose he sendeth forth in his seasons light and power in the means and in an especial manner where the Gospel in which is the fullest Revelation of Christ come forth Gen. 6.3 Psal 78 Isa 55.4 5 Ezek. 24.13 Joh. 3.17 Act. 26.18 is sent in which Language I am to speak he giveth this light and Power in the means working and moving at the Hearts of Men that they might repent and believe and so be saved yea he leaveth none till he have in some measure stretched forth his hand so Joh. 1.9 Isa 42.7 8 Rom. 10.8 9. 2 Cor. 6.2 as by his Spirit he hath enlightned them in some measure to discern brought his Word nigh them and moved at their hearts that they might believe being at hand to succour and enable them thereto it being his gracious minde they should accept and all this according to his purpose which is seen in his works as hath been often shewn before 3. God in his Purposes also purposed his Purpose as so ordered in the counsel of his will and purpose is That having thus given Men into the dispose of Christ and through him used such means towards them that those of them that believe in Christ according to the means and light therein with help extended shall not perish but have Eternal Life and such as persist rebelling against the light and means therein and so will not believe shall be damned This is verily the declared purpose of God and it is sure according to his minde and heart and this appeareth in God's speaking to Abraham in whose loyns Christ according to the flesh was and forth of him to come and to him God said Thou shalt be a blessing or Be thou a blessing Gen. 12.2 3 18.18 Gal. 3.8 Gen. 22.18 Gal. 3.16 Act. 3.25 which is no less then a promise and command of the blessing to be on him for others and who they are is opened And In thee shall all the families of the earth be blessed And this explicated to be meant of his Seed which is Christ that was to come of him So God opening his will and purpose to Abraham in preaching this Gospel to him assures him of blessing in Christ for all Nations and this to be held forth in the Gospel given him to preach in which preaching he should also be a blessing as their feet are beautiful that bring glad tidings of peace and this to and for all that they might receive it But who are they that shall indeed partake of it according to this purpose of God the Lord tells Abraham And I will bless him that blesseth thee Gen. 12.3 accepteth and rejoyceth in thy Message and curse him that curseth thee that despiseth so great blessing and salvation suitable to that said by Christ to his Apostles which rightly understood Luk. 10.16 his purpose cleerly is declared And suitable to this is that spoken of Christ in means using Dout. 18.15 18 19 Act. 3.19 23 Isa 28.16 1 Pet. 2.6 7 8 Joh. 8.24 Joh. 3.36 He shall speak forth the words of blessing but he that hearkneth not to him shall be cut off And yet more plain by the following Prophets He that believeth in himshall not make haste or be ashamed judgement also will I lay to the line c. explicated by the Apostle to have this meaning and yet still more full by John Baptist He that believeth on the Son hath everlasting life and he that believeth not the Son shall not see life But most plain and express is this in our Saviour's own words to Nicodemus Joh. 3.14 15 16 17 where he plainly shews what the will and purpose of God was and is in the gift of his Son the Saviour of the world and the means he useth towards them by him even express That
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
1.22 23. 9.6 Mar. 1.15 Act. 3.26 26 18. Joh. 2.8 Pro. 1.24 Joh. 3.19 Psal 85.8 Heb. 3.7 Jam. 1.21 1 Pet. 2.1 2.3 Jam. 1.25 Act. 15.9 and according to the Purpose in Election For first this saving Grace of God in Christ in its appearance teacheth and requireth every one to whom it is tendered in the Call To submit to his convincements and turn at his reproofs and so turn from iniquity And if any stubbornly refuse they lose their own mercies their own souls and those that begin to hearken and in believing to taste somthing of the graciousness of the Lord it warns also to turn no more to folly but to be still casting off all superfluity of naughtiness and to receive with meekness the ingrafted word that so they may come more upon him and be built on him And such as thus receive his gracious words in believing on him he will purifie from all their iniquities Joh. 3.14 15 16 17 18. Tit. 2.11 12 13 14. 3.3 4 5 6 7. and unite and conform them to himself And so this last sentence shews That this whole Verse agrees with our Saviour's Description of the Will of God and the Foundation he hath set forth and owned and with the Affirmation of the Oblation of Christ and the end thereof and the Teachings and the Efficacies thereof and so with all those holy Cautions and Warnings to take heed of refusing and of back-sliding or of liftning to seducing Spirits And all runs even with the scope of the Apostle and all the precedent and following Verses and the whole current of the Scripture affirming Christ the onely and sure Foundation whereas the affirming of an eternal Purpose and Election of some certain persons of fallen Mankinde to be eternally saved is cross to this Text and all Scripture to be laid as the Foundation though some sometime leave out the words having this Seal that the other following words might be taken for the Foundation Mr. O. p. 77. and then call it The Foundation of God's unchangeable Purpose and Love yet if a Man would say By purpose is meant that purposed I would take it in the most favourable sense Suppose some honest and learned Jew before Christ came in the Flesh should have affirmed God's Purpose of sending forth his Son Christ to die and rise and offer the acceptable Sacrifice and so to be the Saviour of the World that whoever believeth in him should not perish but have everlasting Life Suppose I say he should have taught this Purpose of God to be the Foundation he had something miscarried in Expression for the Foundation purposed and promised was the Seed of the Woman to break the Serpent's Head the Seed of Abraham in whom is blessing for all Nations a Man to be the Rock and God's Salvation to the ends of the Earth and though he was not then come forth and so not laid as now he is yet he was held forth though afar off in the Promise to be looked to and by reason of the agreement between the Father and him and in his undertaking he was so vertuous and efficacious that he was a sure Foundation so as in beholding him and resting on him as yet to come Heb. 11.13 14 40. such Believers were safe And so they seeing it afar off were perswaded and embraced and lived and died in the Faith and shall receive the Promise of the Inheritance together with us and so the Foundation was the thing purposed and waited for then So that here were a little mistake in this honest Jews Expression yet this mistake might have been tolerable because the Foundation was as then no farther laid but as held forth in the Promise and Revelation of the Purpose of God And so to take the Promise and Purpose therein revealed including the belief of him promised for the Foundation had not been dangerous but safe where farther Light was not come forth But now the Purpose is manifest to be come forth into act Act. 2. 13.32 33. 10.11 Rom. 1.1 5. 1 Cor. 3.11 1 Joh. 1.1 2 3. and the Foundation according to Purpose laid the promise fulfilled and Christ that took Man's Nature and died for their sins is risen and manifestly declared to be the Foundation Now to slight over this open and manifest laid and sealed Foundation and to cloke it with making the Purpose of God the Foundation to be built on as if the Foundation purposed were not laid or not manifest is not less then an intimate denial of Christ being come in the Flesh 1 Joh. 4.3 and too neer the Spirit of Antichrist Therefore it is to be desired That Men would acknowledge and call him The Foundation that is so and not avoid it by calling the Purpose the Foundation and yet to call that the Purpose of God which is not and make it the Foundation also is much worse consider that also CHAP. 11. Of a devised Purpose by some called The Purpose of God and counted The Foundation SOme have conceived and are ready to affirm this for the Purpose of God namely That from Eternity before the Foundation of the World God did decree and purpose eternall to save a certain number of persons of fallen Mankinde and eternally to damne all the rest of Mankinde and in this Purpose to elect as a peculiar people to himself all and onely those he so purposed to save and to reprobate all the rest And also That in this Purpose he purposed to give his own Son to take Man's Nature therein to die and rise and offer Sacrifice for all these elect and no other and to purchase for them Repentance Faith and Eternal Life and for no other so that these elect shall infallibly have it all and none but they And That the residue of Men by the Soveraignty and Power of God shall have their lives given them and preserved for a time that living they may by sin deserve this Damnation they were fore-purposed and ordained to before it be executed that so whatever the Purpose was the Execution may be just yea Gospel preached to many of them and some lower works of the Spirit vouchsafed them yea Faith attained by many of them and holiness true in its kinde yea profession and doing worthily from which if they fall the greater their condemnation if they abide and die in that Faith yet they must be damned the Death of Christ and his Gospel and all means extended to call and lead them to Repentance and Faith had nothing really in Truth for their Salvation but to leave them without excuse and aggravate their condemnation All belonging to eternal Salvation is onely for those Sons of Adam that were eternally purposed and elected to be eternally saved and in that Purpose Christ given to die for them that they might be saved through him And this eternal Purpose of God some make the foundation on which whosoever is built shall not miscarry and no
forth by our Saviour a Joh. 3.14 15 16 17. affirmed by his Apostle b 1 Tim. 2.4 5 6 7. and also against the Testimony of the Gospel affirming Jesus Christ the Saviour of the World c 1 Joh. 4.14 the propitiation for the sins of the World d 1 Joh. 2.2 to be the Lamb of God that taketh away the sin of the World e Joh. 1.2 9. to have died for all and for every Man f 2 Cor. 5.14 Heb. 2.9 and to enlighten every Man that cometh into the World and so to be God's Salvation to the ends of the Earth g Joh. 1.9 â—6 â— and it also barks and snaps against God's gracious end in the Gospel preaching to the unbelieving and rebellious even to save h Act. 3.26 26.17 18. and it subtilly devours also in that it takes from Men the key of knowledge by which they might come to the knowledge of the Minde of God and the Mysteries of his Kingdom and shuts the Door to keep them from entring in at that Door to immortality and life which is brought to light by the Gospel and for this end it leads like the Serpent of old to query and put doubts in the plain sayings of God as Hath God in saying said was that his meaning did he mean sinners all men the world No sure he meant but some an unknown elect Company that may be some of all sorts of Men and to maintain this device it leads to change the words and terms of Scripture and for all Men and the World to say some of all sorts and for all every and the World to say of the Elect and call the Seal the foundation as more safe terms then the Holy Ghost useth for his terms confute the fable and it perverts and changes the sayings of Christ and to that end brings in Philosophy and multiplies Questions and strife about words to the subverting many I charge in this and that which follows nothing but the fable it self no Man unless he willingly and professedly make himself guilty But this is not all the mischief this fable doth as many that are delivered out of it can tell for this fable and VVolf being imbraced and taken for Truth or a Sheep and so admired it robbeth and devoureth many wayes as to say some that are inwardly touched and consciencious fearful to deceive themselves or be deceived having nothing demonstrated to them that can truly satisfie them that they are of this elect number are by the thoughts of it driven into a terrible and ungospel-like despair and from thence to hard thoughts of God yea neer if not to blasphemy of him for making Adam and giving him such a Law suffering him to fall and retaining in himself that Purpose to damne the most of men unavoidably without leaving them any means of escape and then to wish Oh that there were no God no Law no Heaven no Hell or that God had never given us being And all the comfort this fable will afford them is but this They may be elected for any thing they know though ten to one it is not so they may be of this smallest number and they must submit to the will of God to be damned if he have so purposed for he will bring them he saveth to this submission and if they submit to this there is hope they are of the elect number Oh! how hardly can they do this and how dreadful are their thoughts and yet so gracious is God that he affords some hints of Mercy to them in the thoughts of Christ his dying for sinners and coming to save sinners so that whoever believe on him shall not perish but have everlasting life and here their drooping Spirits begin to revive But then comes this fable again and tells them 'T is true indeed Christ died for sinners but not for all sinners but onely for such sinners as were elect from eternity and unless they be of that number the Death of Christ and all Faith in him they can attain to shall do them no good And the poor Soul hearkning to this is distracted and east down again and begins to think it must yield to be willing to be damned and they that cannot flatter themselves with conceit of such a willingness whither if the infinite mercy of God prevent not it will lead and whither it hath led some hath been sadly known And for such as can perswade themselves that if God will so they are willing to be damned what an unprofitable flash and vain hope it hath produced from their conceits of being elected and what horror or deadness hath after followed until that mercy of God in Christ that died for sinners as sinners hath recovered them not onely I but others that I have known have born witness with blessing our gracious God for bringing us out of that snare some also there have been and 〈◊〉 that hating prophaneness and prizing highly the righteousness of the works of the Law yet having embraced this fable think that salvation is grounded upon this fore-discovered foundation of God's eternal Election of some of Adam's Sons to eternal salvation and so that Christ died onely for them and so none but those elect can be eternally saved and they holding in this Opinion but not so inwardly afflicted in heart as the former fort unless such as are fallen into deadness which are liable in that deadness to the same snare with these who in words disclaiming to rest on or look to be saved by any righteousness or changes of their own but onely by the Free-Grace of God in his eternal Election and giving Christ to die for his Elect yet for knowledge of their Election that Christ died for them they slyly and subtilly take their inward change their sorrow for sin detestation and shunning of evil wayes their humility desires and prizings of Grace Love Zeal of righteous walking c. as a Fruit and Testimony of their Election before time and Christ his dying for them in time and so conclude that they are elected and that Christ died for them yet this their first consolation going before and raised from something before their belief of the Free-Grace of God in Christ dying for sinners as sinners they hide with a pretence of an acknowledgement of Grace they could not corrupt Nature would not it was Grace onely that wrought this change I think thee O God that I am not as other men are Luk. 18.11 12. c. And they in this magnifie the fable and the fable molesteth them not And so they grow into conceit with themselves and despifing others loving those of their own judgement onely and opposing the Children of the free-Woman Rom. 9.32 33. 10.1 2 3 Gal. 4. Phil. 3.3 7 8 9. that have their birth onely from the grace of God and trust in him onely Such their Confidence and whither such Confidence will lead is expresly told us even
these Promises to be spoken of this is taken as granted without question they are Believers and have Faith already to whom these following Promises are made so as here is no condition required to be sought or brought but onely the use and exercise of that which of it self is working and fore-freely given not an ear but the use of an ear to hear given not an eye but the use of an eye to see freely given not a mouth but the use of a mouth given not a hand but the use of a hand given not simply life from death but the exercise of life freely fore-given So that here is fitness capacity and furniture as well as interest to receive these Promises and onely usefulness of that given which apts also to usefulness required for receiving these Promises which are not made to all Men nor to any Men simply as sinners and under no other consideration or qualification yea they are not directly made to any unbelievers upon condition of believing but onely so propounded that whoever believeth in Christ shall in that believing receive that grace which will interest them in them all so as they then appertain to him being a Believer and not before for the Promises to be spoken of are made to Believers the Disciples and Scholars of Christ and these may be ranked into four sorts 1. To Believers in several spiritual frames and exercises 2. To Believers abiding in their Faith Confidence and Love 3. To Believers for their abiding c. 4. To Believers for receiving after they have lived and died in the Faith CHAP. 2. Of Promises to them that are indeed Believers two sorts of Promises 1. THe first sort as I name them of Promises made to Believers are the Promises made to them in spiritual frames fellowship exercises and temptations in spiritual frames of poverty of Spirit mourning Mat. 5.1 2 3 4 5 6 7 8. Luk. 6.20 21. meekness hungring and thirsting after righteousness mercifulness purity of heart gracious promises to every one of the Disciples in all these frames It 's evident these Promises were made onely to Christ his Disciples though in the hearing of the multitude to allure them to become his Disciples that so in becoming his Disciples they might enjoy them but to the Disciples they were expresly made and given neither were they given to those frames and qualifications nor upon a condition of having them but expresly to the Disciples already so framed and under such qualifications though in some sense they were sinners still And this is cleer in comparing the places where they are recorded together though here one of them and there another be in divers places of Scripture beside In spiritual fellowship when Believers are drawn together by and in the Name of Christ for Fellowship in the Gospel and Ordinances thereof there are gracious Promises to them of his presence and blessing * Psal 36.8 9. 65.4 92.12 13. Mat. 18.20 also there are gracious Promises to the Believers in their spiritual exercises as of Meditation a Psa 37.30 31 Prayer b Joh. 16.23 24 hearing reading and preaching of the word c Rev. i. 3. Mat. 28.20 Mar. 16.15 and also gracious Promises are made to Believers in their sufferings for righteousness and the Gospels sake Mat. 5.11 1 Pet. 4.13 14. d 2 Tim. 2.12 Mat. 19.29 Mat. 10.19 20. 1 Cor. 10.13 Isa 43.1 2 3. Heb. 12.5 11. yea even when they are tempted by Men or Satan opposing the Truth that is in them yea though as need is God's own correcting hand be upon them yea even in their bodily death Rev. 14.13 and many-like gracious promises these I onely quote for the Reader to search because I know not of any opposition by Brethren to these 2. The second sort of Promises are to Believers abiding in their faith confidence and love and so persevering in their faith love and noliness to the end and so not to any condition but to them that have faith already and enough in and from the Lord to keep them with him he promiseth them in their abiding in and with him many gracious things to be so received Gen. 31.3 32.9 2 Chron. 15.2 Mat. 28.20 Jer. 42.10 11 12 13 14. Hos 6.2 3 Heb. 3.6 14. 10.35 38. 1 Pet. 2.3 4 5. Eph. 2.22 4.12 16 Joh. 15.4 8 9 10 11. Psal 81.6 8 9 10. Rom. 6.11 14. 8.11 12 13 14. Gal. 5.16 Col. 1.22 23. 2.6 7. Mat. 24.13 Rev. 2.10 2 Tim. 4.7 8. as to instance a few first That the Lord is and will be with them that is on their side to assist and deliver them and do them good much like that to the Apostles an illustration whereof we may have in another business in our types and also That these revived Believers in following on to know shall know the Lord more fully yea also in this fast holding of and abiding in their Faith they are and remain his house and partake more of Christ and shall be built more upon him and grow up more in him unto an holy Temple yea and yet farther in this abiding they shall bring forth much fruit and glorifie God yea they shall abide in the love of Christ and his joy be in them that their joy may be full yea if they attend still to hearken to his voice the Commandments shall be turned into Promises to them so as he will so write his Law in their hearts That they shall have no other God but him and shall open their mouth wide and he will fill it and though they have flesh yet lusting in them yet it shall not have dominion over them nor shall they fulfil the lusts of the flesh but grow rooted and stablished in Christ yea not onely all this but enduring and abiding faithful unto the end even to death they shall be saved with an everlasting Salvation and have the crown of life Are not here gracious Promises Is there not enough in the Promiser and in him in whom all the Promises are Yea and Amen And in his spiritual presence and in the Spirit of faith love power and a sound minde given them and the tastes of the first fruits of his graciousness dispensed to them to allure hold and keep them with him yea to make them break forth and say with Peter Joh. 6.68 Lord thou hast the words of eternal life and we know and are sure that thou art the Christ c. whither should we go from thee yea with contentment and hearty desires Psa 73 23 24 25 26. to say as David Lord who have I in heaven but thee c. And whereas the flesh will be bogling Are not all the threats and curses denounced and annexed in the Demonstration of God's Minde against departure a good and gracious help for Believers to view and therewith to oppose terrifie and silence all the reasonings of the flesh And when the Wisdom
and Love of God hath so set them forth even to Believers for their good were it not sinful Jer. 23.16 17 27 32 33 34. by any dreams or colourable pretext to steal away the Word of the Lord in this respect from his People counting this part of his Word a burthen Surely it was not well done of Mr. Owen to alter the Words of the Apostle Heb. 3.14 in stead of For we are made partakers of Christ if we hold the beginnings of our confidence stedfast unto the end Pag. 429. to put in Those onely are made partakers of Christ c. and then to add words of his own viz. And for the rest they are not c. The Apostle not using that Language it is not well done of any to use it to take away the word in the force of the Spirits caution joyned with his consolation from Believers and that is something worse to give out as if that said 1 Sam. 12.22 were not the consolation given to all the people to whom Samuel spake to encourage them to obey his exhortation 1 Sam. 12.20 21. and the threat vers 25. a warning not to them all to deter them from disobedience but the consolation to one part of them as godly and the threatning to another part of them as wicked and that Men might believe this to make the one part of them like those spoke of Jer. 31. which speaks neither to nor of such a peculiar people as was then in being though Mr. Owen would have Men conceive so but of a Generation of that Nation that shall be left of the Sword Jer. 31.1 2 3 4 5 31 32 33 34. and found surviving when the judgements of God have been executed on that Nation that then after those dayes shall be made such a peculiar people so it was wrongfully concluded hence by him that the threatnings such as in that 1 Sam. 12.25 are onely to the wicked and not to the Saints but to acquaint them with the terror of the Lord how he hateth wickedness and the Promises onely to the Saints and not to the residue of the people that the wicked may know his love of goodness how this will stand with his two Sayings before twice mentioned of the Promises made to sinners as sinners c. I need say nothing but of that he saith elsewhere viz. That the Saints are only wrought on and perswaded by the love promises of God but not by the terror of the Lord and that is it they hold forth only to the wicked affirming the same of Paul 2 Cor. 5.11 This is not right neither for the very word in that Text with that went before 2 Cor. 5.8 9 10 11. includes the judgement also in which the terror is as that which was also in the motive of his own and other Believers being perswaded to diligence yea intimates it also to have had some prevalency with the Corinthians And plain it is there also 13 14 15 19 20. That he held forth chiefly and mostly the love of God in Christ even to perswade unbelievers and not the terror without it nor but for the contempt and refusal thereof but no need to strive about that is so cleer who can read that profession of Job so oft expressing it and concluding For destruction from God was a terror to me Iob. 31.1 23. and by reason of his highness I could not endure Psal 119.120 And of David My flesh trembleth for fear of thee and I am afraid of thy judgements And of Levi that not onely feared the Lord Mal. 2.5 but also was afraid before his Name And of Habakkuk Hab. 3.16 who when he heard the voice of the judgements his belly trembled his lips quivered at the voice rottenness entred into his bones and he trembled in himself that he might finde rest in the day of trouble Yea hath not God promised to look to him Isa 66.2 5. 28.13 and appear to his joy that trembleth at his word when shame shall befal those that by devices labour to put it from themselves as not having any thing to do with them yet the Spirit saith expresly Prov. 28.14 Happy is the man that feareth alway but he that hardneth his heart shall fall into mischief yea was not Moses thus led for Israel Num. 22.6 15. Iosh 22.15 22. 1 Cor. 9.27 10.1 6 11. and Phinehas yea Paul in respect of himself and also directing all Believers to the same So that this fear in such as believe the Promises is no desperate but a hopeful fear as well standing with confidence as godly sorrow and mourning doth with rejoycing in the Lord as is seen in Job David c. So that this was rashly affirmed and yet worst of all that Affirmation of this Saying Pag. 221. God to be with us while we are with him is a cursed liberty left Men of departing wickedly from God it had not been well so to affirm of that saying of David to Abiathar 1 Sam. 22.2 â— Abide thou with me fear not for he that seeketh my life seeketh thy life but with me thou shalt be in safety But when God in Christ Jesus hath called people to himself spoken peace to them in the Blood of his Son free'd them from the charges of the Law from the Accusations of sin and the tyranny of the Devil and terrors of death and filled them with the consolations of his goodness and promised them eternal life and also told them of the malice of Satan and the World and how they seek to devour them giving them this counsel and comfort saying I am with you and for you abide you in me and with me and I will be with you for ever and with me you shall be in safety but if you abide not in me you will be forsaken and lie open to all danger Shall any call this a cursed liberty c Surely Methinks if they could not see the goodness of it yet they should forbear reviling it knowing it to be the very Saying of the Holy Spirit in the Prophet 2 Chron. 15.2 8 9 10 11 12 13 14. to a good King and good People The Lord is with you while you be with him and if ye seek him he will be found of you but if you forsake him he will forsake you And this they counted not a cursed but a blessed liberty and it had as good a fruit in them Ioh. 15.1 2 3 4 5 6 7 8 9 10 11. And such-like Language used by our Saviour to his chosen Disciples who surely would have shunned it as blasphemy to call it a cursed liberty left Men of departing wickedly from God they knew it tended and the fruit of it in Believers was to keep Men both humbly and confidently to God If the saying startled and enraged him because it could not be answered yet so odious a censure trenching on God's own words might
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.
from above being all the Fruits of Free-Grace The Love of God shining through them all and the Spirit of God breathing in them all they that are through the Promise displayed in displaying born of the Promise displayed Joh. 3.3 5 6. Gal. 4.29 Joh. 1.13 to the Hope of the Promise confirmed in him displayed which is Christ the Son of God and the Fountain of Spirit and Life they are rightly said to be born from above of Water and of Spirit and so of God and that so born of the Spirit is spiritual and they are in every respect of the Promise truely called The Children of the Promise being born of the Promise through the Promise Rom 9 8 9 Gal. 3.23 26 28 29 30 31. 1 Pet. 2.5 9 10. to the hope of the Promise and so both called and are The Children of the Promise of the Free-Woman and these all these and none but these are the Seed and counted for the Seed and so the Apostle Peter avoucheth them also These were before this another Seed even Enemies the Seed of fallen Adam for whom Christ underwent the Curse and he himself is the promised Seed in which blessing is for others even as he came of Man and in Man's Nature died and rose offered the Sacrifice made the Atonement and is filled with the Spirit of Life even the spiritual Man not the first but the second publick Man so the promised Seed that in being so made known sinners may come in to him and receive pardon and renewing and upon that account may in Union with him become of the same Seed And these so one in and with him by Faith are The Seed God's elect Seed and surely God hath no Elect among the Sons of Men but this Seed yea none but these counted for the Seed Therefore for any Seed or Elect to be counted for the Seed before the consideration yea Acceptance and Vertue of the Death and Sactifice of Christ for him to die and offer Sacrifice for and then in due time to call those that were God's Elect Seed before to be born again is such a Dream that it is a marvel any waking Men should be taken with it and not rather hold fast to the Scripture-Language That those that are born of the Free-Woman The Children of the Promise are the Seed and counted for the Seed III. This will also with that Discovery of the same in the Purposes help us to understand those places Psal 69.28 Rev. 3.5 22.19 about which so many through unbelief of the Gospel puzzle themselves for The Promises of God of the first and second Branches to Mankinde fallen to sinners which also opens the Purposes of God as ordered in his Counsel for saving sinners both declared in the Testimony of Christ in the Gospel according to Purpose Promise Testimony of God holding forth Mercy Forgiveness and Life to Mankinde sinners that they might repent believe and receive it In all which it appears That in the Gospel there is a Book declared which may be and truly is called The Book of the Living The Book of Life Psa 69 28. Rev. 3.5 22.19 Rom. 5.6 8 10. 2 Cor. 5.14 15 1 Tim. 2.6 1 Tim. 1.15 Joh. 6.51 33. Rom. 5.18 14.9 2.4 Ioh. 1.9 29. 3.17 1.4 Gen. 6.3 Eccles 9.4 out of which Men may be blotted yea their Name blotted out of it and their part taken out of it and so they were once written therein by these Names Men sinners ungodly unjust Enemies lost Ones because Christ died for such and came to save such and there are Declarations of Mercy Promises for such He gave his Flesh for the Life of the World giveth life unto the World which yet is nowhere called eternal life though that they might come to that and as by his own Righteousness in one Sacrifice-Offering Life was unto all in him as in the publick Man so God hath given them all over into his dispose so God also useth means toward them to lead them to Repentance that they might be saved Whence also the Life in Christ is called the Light of Men and so while he continueth in means to strive with them and they be still joyned to all the living there is hope and while they remain thus though no-better yet if not no worse they are yet written among the living and their Names as Men sinners lost Ones Psal 69.28 Rev. 13.8 Ezek. 13.9 Luk. 10.20 Heb. 12.23 Joh. 1.12 13. 3.1 5. Eph. 1.5 Rom. 8.28 2 Cor. 5.17 are yet in this Book of life though yet they are not written with the Righteous they are not written in the choice sense in The Book of Life of the Lamb not written in Heaven in the secret and Congregation of the Righteous for none are so written in this Book but the Congregation of the first-born the Believers on Christ that are born of God of Water and the Spirit whose Names are Faithful in Christ Lovers of God and Christ and one another new Creatures Saints Brethren to Christ and one another Sons of God by Faith Overcomers of the World c. which Names were never yet on these other And when the Promises of the first Head are held forth and the Promises of the second Head in some measure performed to these and they then persist resisting and opposing till they be reprobated and given up Rom. 11.8 9 10 11 23. with Psa 69.22 27 28. 109.1 5. then begin they to be blotted out of the Book of the Living or that Book of Life in which Mankinde as sinners are written and yet by corrections and renewed strife there may be a recovery but if against that also they still persist in their Rebellion till wholly given up and reprobated then are they wholly blotted out and shall not be recovered to be written with the Righteous and the Names upon them then are Reprobates Sons of Perdition that willingly reward him Evil for Good and Hatred for Love The Seed of the Serpent The Children of the Devil set with full Purpose to do his Will which Names neither are nor ever were in the Book of Life in the first or second sense 1 Cor. 6.9 10. Eph. 5.1 Gal. 5 1â— 20. Rev. 13. â— nay in the second sense of the Book of Life Unbelievers Unrighteous Adulterers Fornicators Wantons Thieves Murderers Lyars Blasphemers and Worshippers of the Beast and such-like with those Names never were are or shall be written in the Book of the Life of the Lamb among the Righteous but onely the Names forementioned of new Creatures Rev. 2.11 3.1 Luk. 10.20 Phil. 4.3 1 Thes 1.3 4 5 6. 1 Pet. 3 7. Psa 3.29 c. and the Promises are to such as overcome they shall not be hurt of the second Death nor their Names blotted out of the Book of Life and such may rejoyce that their Names are written in Heaven yea and discern their Brethrens Names there written
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
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
the Truth of the Gospel preached to and Covenant made with Abraham abode still and was more fully preached by the Apostles but that manner of preaching with Baptism and Ordinances delivered by them though heavenly in respect of the former and will be in force till the visible appearing of Jesus Christ but then be shaken when still the Truth of the Gospel and Everlasting Covenant will abide for ever to be enjoyed by sight Now then when all the means appointed for Abraham to be the Father of such a Seed ceaseth and no more brought in by believing but by sight nor living by Faith but by sight such are not in respect of any conversion in Scripture-phrase called Abraham's Seed but I conceive they more properly may be called The Seed or the Children of Christ and of his glorified Saints brought in and living by fight not needeth any Covenant to be farther or again made with such as are brought in by and live in the light of this being brought in to enjoy their part in it in their first conversion And if any conceive they may be called The Seed's Seed or his Seed's Seed and so under that Promise to the Seed of Abraham Isa 59 2â— Deut. 30.5 Isa 65.15 16. Jer. 3.16 17 18. I will multiply thee above thy Fathers I hinder it not however this I know The People of God as well as their worship shall then be called by a new Name so that in this is no let or hinderance to that said That the Covenant shall be made to all the spiritual Seed brought in or become of the Seed from the beginning to the ending of the Ministration of the Gospel Isa 41.20 21. 69 7 8. by it to them all together at once yea it will be a great wonder to great admiration to see a Nation born at once and such an infinite Company of Saints presented to them and yet when the Mountain of the Lord's House is thus exalted and the Lord appears in his Glory and the Children of the Resurrection ruling and flying about when the Spirit and the Bride in the presence of the Bridegroom Rev. 22.17 Isa 2.2 3 5. Micah 4.1 2 3 Isa 66.12 Psal 110.3 when Light and Law so proceed out of Sion the Inhabitants of the Nations hearing will say one to another Come and so go together to the House of the Lord without any other Ministration So that then is promised to be the greatest Conversion and more numerous then ever before though all of them brought in by and living in the performance of the Covenant at once so made with the whole Seed and not made over again but continuing and it is enough for all so converted to be under this blessed Government after their Conversion enjoying the happiness of it Rev. 20.9 15. Mat. 25.46 and so escape that great destruction and second death and have eternal Life when the Serpent and all his Seed are cast into the lake of fire which is the second death And so we see who the persons are III. What that is that is to be done in the manner of making this Covenant is fully and sweetly expressed in this Jer. 31.33 34. affirmed also in other places of Scripture let them be considered CHAP. 9. Of the things to be done in making this Covenant see the Text. I. I Will put my Law in their inward parts and write it in their hearts Jer. 31.33 Ezek 36.25 26 27. This exprest in other words when having clensed them from all their filth he saith A new heart will I give you and a new Spirit will I put within you and I will take away the stony heart out of your flesh and I will give you an heart of flesh and I will put my Spirit within you and cause you to walk in my Statutes and ye shall keep my judgements and do them Deut. 30.5 6. Of which Moses spake saying And the Lord thy God will bring thee into the Land which thy Fathers possessed and thou shalt possess it and he will do thee good and multiply thee above thy Fathers and the Lord thy God well circumcise thine heart and the heart of thy Seed to love the Lord thy God with all thy heart and all thy Soul that thou maist live And so by Jeremiah again I will give them one heart and one way that they may fear me for ever Jer. 32.39 40. all dayes And I will make an ever lasting Covenant with them that I will not turn away from them from after them to do them good but I will put my fear in their hearts that they shall not depart from me So that in all the places we may see That then all sin and sinning shall be removed and a perfect Righteousness framed in them and strength to walk constantly therein and by this we may note the difference between this and the first Fruits of it given in to Believers by the first coming of Christ given for a Covenant as namely That this now-given is but a first Fruits and earnest of that promised which is the Harvest to be waited for also That this given was Rom 8.23 Eph. 1.14 Rom. 11.11 26. 2 Cor. 3.3 Rev. 21.1 8. Zach. 12.10 and yet is chiefly received by the Gentiles but that promised chiefly by the whole House of Israel the natural Seed of Abraham become the spiritual Seed this given is mediately in the Ministration of his Servants that promised is immediately by his own presence this given many Israelites shall have their return into their own Land that promised at the visible appearance of Chrift Rom. 11. this given is to all Believers though Israel be in dispersion that promised not till Israel dwell in their own Land many of those that receive this given may yet through weakness be puft up for one against another but in receiving that promised is no more pride nor envy of one against another 1 Cor. 4.7 Isa 11.13 Phil. 3.2 13. Zach. 12.8 Mat. 2.4 Act. 20.30 Rev. 2 3. Isa 60.21 Joâ—l 3.17 Zach. 14.21 Rom. 8.17 Isa 60.18 19 21. The best of those that receive this given do not here attain to perfection the least of those that receive that promised are perfect In the Assemblies of those that receive this given were and still are found some among them unsound and some decaying and some falling off but those that receive that promised the people in that whole Assembly be all righteous and no more decaying or falling off Those that receive this given are here still under the Cross and Combatants but those that receive that promised are freed from all Sufferings and Temptation and are Conquerors enjoying the Inheritance This given is received now by one and then by another and by all by degrees but that promised is received at once by all together Israel and Judah and all Believers of all Nations together So though this given be a first Fruits of the
for the end of Christ his first coming and Ministration of the Gospel Eccles 9.1 2 3 4. Joh. 3.17 5.34 12.47 48. Act. 3.26 26.18 1 Tim. 1.15 was not to judge with that judgement to condemn the world to that eternal damnation but to save the world yea such as at present rejected his words waiting their conversion letting that judgement alone till the last day and the same is his end in the Ministration of his Servants Therefore it is not good nor safe for us to be peremptory in judging that Judgement before the time of the Lord 's coming if not that 1 Cor. 4 5. much less this for eternal Judgement is after death and it appertains then also to the Lord to pass it that is next 4. That the great and eternal judgement is after death and the Resurrection of the Body and the Judgement then given will be altogether irrevocable in respect of the persons on whom given the sentence then unalterable and the execution accordingly will be eternal Deut. 22.30 Luk. 20.36 Rev. 20.15 18 21. Mat. 25.46 and so expresly called an eternal judgement there is then no more possibility of sinning or falling for those then sentenced to eternal life they are then as the Angels of God nor is there then any more time for or possiblity of Repentance or escape for those sentenced to the second death they are then as and with the Devil and his Angels And these things the Oracles of God in the Doctrine of eternal judgement teacheth by all which we may learn what the Principle it teaches Believers and they receive in the belief hereof is namely that it is An inward and hearty perswasion and minding of the future unseen spiritual and eternal things Principle 6. the eternal judgement of God and therein Rom. 8.17 24. 2 Cor. 4.16 17 18. 5.3 10. Heb. 11.13 16 25. Col. 3.1 4. 2 Tim. 4.8 1 Thess 1.9 10. Rev. 22.16 20. the eternal estate of men in which Believers that suffer for Christs sake in the flesh here shall be for ever blessed with all fulness of glorious joy and blessing and all their enemies for ever overthrown and punished with eternal torment in which perswasion and minding of these unseen and eternal things their afflictions become light and bearable to them their hearts cheered comforted and strengthened and set on things above so as longing for this heavenly state they are bent with desire and endeavour in all things to please God and so to long and wait for the coming of our Lord Jesus in glory The Foundation of this perswasion and Principle Heb. 9.2 8. 7.25 1 Cor. 1.5 6 7 8. 1 Thess 1.4 5 6 10. that which produceth it and on which it is built is as of all the former the Oblation of Jesus Christ in his Death Resurrection and Sacrifice offered and by vertue thereof sitting on the Right-hand of God mediating till he come again And they in whom this perswasion and principle is are such as in whom Christ is spiritually in some measure formed even so far as that from the belief and knowledge of Jesus Christ and him erucified all the forementioned Principles are in a gracious measure in them and so with them this also By all which they are framed both with desites and patience to expect and in well-doing to wait for the coming of the Lord. And these be the six Principles called Heb. 5.12 The first Principles of the Oracles of God that flow from the Foundation and teach these Principles by it and build them on it and therethrough builds the Believers on Christ the Foundation and frames them to the Minde of Christ and so leads them The first two which are Repentance from dead works and Faith towards God being those in which working the Believer is taken out from his estimate of himself and the world and the flesh with affections and lufts thereof crucified and he drawn to high estimates of Christ and by Faith and Love united to him The second two that is the Doctrine of Baptisms and of laying on of hands be those in which the Believer is formed more and more to Christ in fellowship with him and conformity to him in his death and likewise in the spiritual vertue of his Resurrection with enjoyment and experiments of his goodness in his Promises The third two that is the Doctine of Resurrection of the dead and of eternal Judgement be those in which the Believer is quickned up in hope of eternal life inheritance and encouraged with constancy and patience to expect and wait for the coming of Christ then to enjoy all the good promised All these mentioned he saith Heb. 6.3 And this will we do if God permit as if one should say We having formerly taught and laid the Foundation among you and therein taught the Oracles of God unto you which you have heard and known and believed and therein learned and received the first Principles thereof And we having now mentioned those first Principles of the Oracles of God begotten in you by the Oracles of God in your belief of the Testimony of Christ This we will do that is even the same foresaid that is in our writing to you leave and let remain these things with you and in you 1 Cor. 15.1 2 3 4. as things we are perswaded you have and retain and in believing remembrance of the Oblation of Christ whence all sprang you shall be saved But now not staying to declare again what the Foundation is and which be those Oracles of God or to open these first Principles thereof we will proceed to perfection in opening more fully to you the Ends Excellencies Vertues and Usefulness of the Oblation of Christ in his remaining Priesthood in his Mediation and Intercession by vertue thereof thereby to stir up in you these Principles you have already received in believing on him that you may be farther builded on him 1 Pet. 2.2 3 4 5 9. and have more usefulness of your knowledge of Jesus Christ for union and fellowship with him and conformity and fruitfulness to him and God permitting us this we will assay and endeavour to do and that upon very weighty reason and grounds because you having received so much as gives us encouragement and if any receiving so much should have clean departed our labour would be in vain to them but not judging you such we will not on a surmise desist CHAP. X. Heb. 6.4 5. FOr it is impossible for those who were once enlightened Heb. 6.4 5. and have tasted of the heavenly gift and were made partakers of the Holy Ghost and have tasted the good word of God if they fall away to renew c. For those Such as once had what these have but are now fallen off c. So that I shall note in these two and the following verses only these things 1. That all this faith and principles in these
8 10 11. and being the raiser of men quickened and enlived them 2. In receiving from Christ into their heart an inward living Principle or Spirit of Faith and Life Gal. 5.22 23 24. That without an outward enforcement from law or fears or thoughts of acquiring self-advantages doth from the grace beleeved and hope received spring up love joy childelike affections 2 Cor. 1.8 9 10. 2 Tim. 4.17 18 and so lead to serve in newnesse of spirit and life 3 Since they were quickened in beleeving In raising them out of great deaths Phil. 3.9.14 Heb. 11.25 26. Psal 37. in distresses and temptations in which all seen hopes of help were removed and so far the sentence of death was passed on them yet hee delivered and consolated them 4 In enabling them with willingness to bee conformed to Christ in his death and so to pass through deaths for Christs sake and to bear with patience the wrongs and oppressions of the wicked knowing the certainty of the Resurrection and of eternall Judgement 5 In elivating the Affections to things above Col. 3.1.4 1 Thes 1.10 Tit. 2.14 where Christ is And so moving to hope and long and wait for the comming of our Lord Jesus Christ and the blessed hope and inheritance then to bee given by him in the resurrection of the just as is shewn in opening the two last Principles Now then put all said in these first five verses together of the Principles with the spirituall operations And minde how Jesus Christ in his oblation is the foundation of all and the oracles of God in discovery of that foundation And those oracles the teacher of these Principles and the holy Spirit of God in this teaching the enlightener of the mind and worker of these Principles in the heart and there through building the Beleever on the same foundation from whence all these flow and so having effected in them repentance from dead works faith towards God and such tasks of the heavenly gift conforming to Christ in his death enduing with spirituall vertues and gifts affording experience of Gods graciousness in performing his Promises with a principle of life in the beginning of confidence to live to God and wait for the comming of our Lord Jesus Christ Surely surely in all this is set forth True Faith and Holiness of the right kind even saving and justifying and here set forth in a great degree and measure also And this the very same-faith that was in these Hebrews to whom this Epistle was written whom he owneth as holy Brethren And yet notwithstanding all this Hee by the same Spirit warneth them to flye all those evills that indanger to departing from this faith and such Principles in which they were fastened on such a foundation where they had so great salvation and such a blessed hope and so warns them of the great danger in case of forgetfullness Heb. 2.1 2 3. Heb. 3.6 7 12 13 14 16-19 Heb. 4.1 and neglect of so great salvaation And to avoid that danger by holding fast the rejoycing of hope and beginning of confidence begot in them firm to the end And to hear his voice and beware of the deceitfullness of sin and departing through unbelief And setteth before them the examples of those that through unbelief did not enter the ripicall rest and craveth leave to fear least any of them should seem to come short of entring the true rest Heb. 5.11 12. Chap. 6.1 2 3 4 5 6 7. 10.25 26 29. Jer. 2.21 22. 1 Ioh. 2 -19 chap. 6.9 10. And these holy Brethren also hee reproves for their dulness and unprofitableness And then minding them of the foundation laid among them and the Oracles of God thereby to them and the Principles they taught which these also had received with the lively operations of the Holy Ghost therein experimented also by them And then hee secretly intimates to them as if some so far brought as they were yet for want of heedfullness to this great salvation were seduced by the Tempter And had wilfully and wickedly departed from this faith and therein from the foundation Oracles and Principles which Apostates hee puts here in the third person Those and they because when fallen away they are no longer of this number And because hee doth not judge nor will sentence any of them to bee such yea hee was better perswaded of them and yet proposeth those as terrible examples to warn them And so the application by way of warning and admonition and even to fear such things as cause such danger is even to Beleevers and that both in the first person wee chap. 2.1.3 10.26 12.25 and also in the second person to them chap. 3 7-13.15 4.1 5.11 12. 12.25 And this the usuall language of Scripture in like cases of departure and the danger thereof Rom. 8.13 1 Cor. 15.12 Gal. 1.6 4.11 5.4 2 Pet. 3.17 And so this great danger being proposed as a warning I shall consider the two next points propounded in these verses CHAP. XI Heb. 6.4 6 7 8. FOr it is impossible for those who were once enlightened c. Heb. 6.4.6 If they fall away to renew them again unto Repentance seeing they crucifie to themselves the Son of God a fresh and put him to an open shame In which words for shewing the impossibility of renewing such And the reason thereof I shall consider what the Text offers 1 The persons that have and do so highly sin as to renew them is impossible 1 They are not such as do and alwayes hitherto have lived in ignorance and unbeleef and so in prophaneness Ioh. 3.14 16. Act. 13.38 3 47. Rom. 16.26 c. for to such the Gospell declaring the foundation and sounding forth the oracles of God may bee hopefully and is to bee preached to them to bring them from darkness to light 2 They are not such as having heard of the foundation Joh. 2.9 Luk. 24.26 46 Act. 4.18 26. 1 Cor. 15.12 13-23 do beleeve it to bee and yet are not instructed in or acquainted with the oracles of God as in particular related part 2. chap. 10. page 94. 95. for to such as these they are to bee and may bee hopefully taught and opened 3 They are not such Ioh. 8.30 31 -36. 12.42 43-47 2 Cor. 5.20.21 6.1 2. as having heard and beleeved the Testimonies of the Gospel concerning the foundation and Oracles of God And are not yet so prevailed with to heed and yeild up thereto as by spirituall light and evidence to have those forementioned Principles framed in them only have their knowledge and faith in understanding and notion These are to bee and may hopefully by the word of grace bee pressed thereto 4 They are not such 1 Cor. 15. Gal. 3. 4 5. Iude 19 20 21. as being brought as far as the farthest of these yea with some spirituall operations having a tendancy towards the
Adoption And I finde that such as did unfainedly beleeve in Christ did receive the Spirit of Adoption into their hearts crying Abba Father But this I also finde That this Adoption is not yet compleated but only begun and a first first fruits and that of the Spirit onely received and those that have this do yet wait for the Adoption injoying yet only by hope even the redemption of the body Rom. 8.12 23 24 25. when Adoption will be compleated in the resurrection of the Just And so I finde not this said That beleevers are compleatly adopted Nor is the Adopted the usual or any expression by which beleevers are now called that I finde 3 Here are some expressions which in the meaning of them are true of all beleevers in this life as things truly and perfectly done though for the measure not come to its height and yet not as expressed the usual expressions of beleevers Ioh. 15.2 4 7 Heb. 4.1 2 3. Psal 86.11 as united to Christ which is a gracious work and in some measure spiritually effected through beleeving in the beleevers that being united by faith to the object of faith the word and so Christ in the word is in their heart and thus by faith love and desires in Christ So also tasting of the heavenly gift c. And so one And yet a farther uniting prayed for yea that they might be one in will Ioh. 17.20 21. purpose design and way And this union of Spirit we are exhorted to keep and to grow up in it till we come to the fulness of it Eph. 4.12 16. but it is not yet fully compleated And so though in a sense beleevers are united to Christ and so truly said to be yet the compleatment is but a working and growing towards Beleevers are not very often and usually set forth by this expression The united to Christ And the term Made the Sons of God is that which in a spiritual sense may be affirmed of true beleevers for to all that receive Christ by beleeving on him by beleeving on his name he gives the power to bee the Sons of God and so the favour to be called his Sons and his Sons they now are by faith and not otherwise yet And shall more fully and compleatly be made the Sons of God in the resurrection of the just Joh. 1.12 13. 1 Joh. 3.1 Gal. 3.26 Luke 20.35 36 1 Joh. 3.2 whence though Sons of God be often and usual expressions of beleevers yet made Sons of God is not so usual an expression as some other 4 Here is one expression that is once or twice used with some other expressions joyned with it and explain it who they be To express beleevers that are cordial with the manner of their calling and the operation of their faith viz. The called according to purpose Rom. 8 28. 2 Tim. 1.9 Heb. 10.32 but as a single expression it is not so usual And illumination is once used as a single expression to express beleevers besides This place Tasting that the Lord is gracious 1 Pet. 2.3 may be taken as so used in another place And what can be less in tasting of the heavenly gift and of the good word of God c. Besides as illumination tasting of the heavenly gift c. are works of the Spirit here mentioned Act. 11.18 20 21. 26 18. Col. 1.4 5. as suited to repentance from dead works and faith toward God they are expressions by which beleevers are usually set forth so as no cause to except against them as not so usual c. 5 Here are some terms in the substance of them though not so usual or not more usual than the terms in the Text here by him rejected as he expresseth them usual terms to express Beleevers viz. Quickned Born again Justified Sanctified by the Spirit Usual indeed Eph. 2.4 Col. 2.13 But minde well Quickned is sometime used as an expression of that enlivening wrought at first in beleevers expressed by Yee and Us. But the word is also used to express the efficacy of the word in beleevers Psal 119.50 93 21.20 119 88. 1 Pet. 3.18 Rom. 8.11 And sometime the word is used for a beleever fallen into some afflicted and drooping condition being raised again sometime for strengthning to walk in the wayes of righteousness and sometime for the resurrection of the body after death And so although this be in some respect a right and good expression of beleevers as thus sometime have been now are and after death in the resurrection shall fully bee yet the expression Heb. 6.4 5. compared with vers 1 2. import the same and are every way as suitable to express beleevers according to their attainments in this life both in principles and spiritual efficacies as is at large shewn The other expression Born again Joh. 3.3.5 1.13 1 Pet. 1.3 Jam. 1.18 if understood or from above and so as explicated of water and the Spirit and so of God by the word of God A good and fit expression of beleevers oft used yet this must be granted That there are degrees and measures of the work of God in this work also that is expressed by this term For whosoever beleeveth that Jesus is the Christ 1 Joh. 5.1 1 Cor. 12.3 Luke 20.36 Rom. 8.23 Act. 13.39 Rom. 5.1 1 Cor. 6.11 is born of God And no man can say in preaching Gospel That Jesus is the Lord but by the Holy Ghost And none are fully and compleatly born of God till the resurrection from the dead so that for explicating the state and present frame of a beleever The expressions used Heb. 6.1 2 4 5. are every way as suitable yea explicating that expression And so also Justified is a good expression to set forth a Beleever And so is Sanctified by the Spirit but mostly used rather to set forth what is received in beleeving than the beleeving it self And the expressions in Heb. 6.1 2 4 5. as much set forth beleeving and so may as well express the beleever as either of them So that all these expressions brought in though they are all very good yet the bringing them in to discountenance and eject other expressions used in this business by the Holy Ghost also 2 Tim. 2.14 Job 15.3 38.2 is not good but contrary to the Commandment to enter strife about words to no profit but the subversion of the hearers or readers and a darkning of counsel by multiplying words without knowledge For was not the laying of Christ for the foundation the purpose and according to the purpose of God And was not the lifting up Jesus in Gospel-preaching and glorifying him by Spirit to the hearts of men that they might see and beleeve the purpose and according to the purpose of God And whereas some when light comes would yet be wise in their own eyes and so come in to claim by a righteousness of their own not
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
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
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
And exhortation to them vers 6. And admonition to them that none beguile them vers 4.8 either with inticing words or Philosophy and vain deceit or by shews of humility and great knowledge intruding themselves into things they have not seen c. and so happily either pressing them to Law-observances for their perfection or to some humane and self-mortifications or to look for some particular words or some degree and condition in attainments or some secret decree of election that was of their persons before their calling or any thing what ever besides that which is discovered to them in Christ As if there were not enough in him to be received in beleeving on him And so hee warns to beware that we be not removed from him and that hope of the Gospel given us in beleeving on him Col. 1.22 23 24. For he will present us blameless if we continue in the faith c. This is the Apostles doctrine and scope as appears in this and former and following Chapters cleerly so as in all the proofs not a syllable to maintain any true faith of a second kinde nor the cause contended for but much rather that he contendeth against and more need not bee said but only to view his terms about their priviledges in the works of God passed on them which also are needful to be considered CHAP. XXII Of the terms of Gods works passed on beleevers in this Concernment OF these terms understood as is fore-shewn and some so molified as hath been shewn before in Pages 414 435 436. they may be all received As for the term Regenerated it is not used here and hath been considered where it is onely here let that place Mat. 19.28 Ye which have followed me in the Regeneration c. be considered he saith not Ye which are regenerated as speaking of a work done but a doing and it may be taken both for Regeneration and the Ministry of Regeneration in both which they were then following him Now what was the Regeneration of Christ surely he needed none of heart spirit or disposition he was holy in and from conception and knew no sin but he had a weak frail and mortal body of the seed of David Abraham Adam and how was that regenerated but through many sufferings and death in the resurrection from the dead Luke 24.26.45 46 47. Isa 53 8 10 11 Psal 2. Act. 13.33 And so he passâ—â—on through sufferings till he was truly dead and in the resurrection he was begotten there was his regeneration and such as are so raised are his generation or regenerated people whence such promises to be performing in the spirit and soul as through dying with Rom. 6 4 5. 2 Tim. 2 11. Phil. 3.9.10 11 12 13. Joh. 15 16-25 Mat. 10. 24 9-13 and for him we are conformed to his death for we need it in that and in soul and body after we are truly dead in the resurrection of the just and those that follow him so to the death shall then enjoy that promised Mat. 19.28 and such desires of conformity to him in sufferings And as for the ministration of Christ for regeneration of others it was a ministration carried an end through sufferings in which he persevered to the end and so must that ministration of his servants be also and he that perseveres in following him in that to the end shall enjoy also that promised And that regeneration is thus to be understood here for a work not compleatly yet done but in doing both in regeneration and ministration of it is evident by the Spirit in Luke mentioning the same thing so far as they had proceeded in it saith Luke 22.28 29 30. Yee are they which have continued with me in my temptations expressing that as the medium through which regeneration is here attained which minded will help to understand all the terms that are here used The term Accepted I suppose he means it to be the same with Justified because there is no other quotation for it and they may well be alike taken and they are both alike true of all that are indeed beleevers without difference in respect of their persons as such and so sons by faith yet is not this acceptation and Justification answerable in degree to that which shall be in the resurrection of the just when their persons as Sons and all their wayes as becoming Sons will be alike accepted and justified but not altogether so yet yea in this life even beleevers in whom the faith is may be in that respect accepted and justified as Sons and yet some words or act and so a way of theirs rejected and condemned and they in that not accepted or justified but both reproved and corrected No doubt but Moses and Aaron aboad in the faith Numb 20.12 and were accepted as the Saints of the Lord yet their failing in an act of faith and not honouring the power and freeness of Gods mercy before the people was reproved and they corrected for it No doubt but Peter aboad in the faith and love of his Master Maâ— 16.22.23 and was accepted as a true disciple yet not acting rightly in his faith his carnal counsel is rejected as proceeding from some suggestion of Satan to whom Christ as in Mat. 4. saith Depart and Peter sharply reproved 1 Cor. 11.30 32. No question but those corrected with weakness sickness and some with death for so gracious an end were true beleevers and so accepted but their demeanor not suitable to their faith was deeply reproved and chastened And the same I conceive of David Psal 32. though at one time foulely faln yet not utterly departed from the faith and his beleef in God and adoration of him for then what caused that great grief and disquietness of heart nor yet wholly out of favour of God in respect of his person as the Lords servant but in respect of his evil way disallowed 1 King 15.5 reproved and sorely afflicted And this I conceive because David is affirmed not to have turned aside c. all the dayes of his life it is not said save onely in that time in which sure were many other matters but save onely in the matter of Vriah Rom. 3.22 25. 5.8 3.25 4 5. 10 9 10. c. And the word Accepted thus understood is safe and good for all beleevers and so the word Justified also But for the rest there are quotations to be viewed Rom. 5.1 The Apostle had before discovered what true faith is in respect of the object Christ as having dyed rose c. And the true beleeving begot by the discovery of this object which is therefore called faith first in the beginning bringing to and closing with him namely an hearty beleeving That this Jesus is the Christ and that he dyed for our sins and rose for our justification and is the Lord of all and the propitiation for our sins this is the