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
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
21.27 Then the Law shall go forth of Sion and the Word of the Lord from Jerusalem then shall Jerusalem be the praise of the Earth and the Name of the City shall be from that Day The Lord is there yea in Jerusalem are set the Thrones for Judgement the Thrones of the House of David there shall the twelve Apostles sit on twelve Thrones judging the twelve Tribes of Israel all being but the Throne of Christ who overcoming through sufferings is now set on the right Hand of God and so set with his Father on his Father's Throne And when he comes to take his own Throne Luk. 1.32 Rev. 3.21 Rev. 22.14.19 Gen. 13 14-17 Heb. 11.9 1 Chron. 16.16 17 18. Psal 105.8 9 10 11. Isa 14.2 Zech. 12.6 14.10 Isa 61.7 the Throne of his Father David that God will give unto him he promiseth likewise to him that overcometh to grant to sit with him on his Throne so that all such shall have their part in this holy City Jerusalem which Jerusalem shall be in the Land of Canaan in which Abraham sojourned and where David though a sojourner also yet raigned there shall Ierusalem be and be again inhabited and resorted to even in her own place So as for the shame they have undergone c. they shall rejoyce in their portion therefore in their own Land they shall possess the double and everlasting joyshall be upon them 3. The extent and largeness of this Kingdom Dominion and Raigning it shall be over all Nations over the whole Earth Zech. 14.9 and so it is said And the Lord shall be King over all the earth in that day there shall be one Lord and his Name one And Psal 72.8 9 10 11. he shall have dominion from Sea to Sea and from the River to the ends of the earth They that dwell in the wilderness shall how before him and his enemies shall lick the dust The Kings of Tarshish and the Isles shall bring presents the Kings of Sheba and Seba shall offer gifts yea all Kings shall fall down before him all Nations shall serve him And so in Vision seen Dan. 7.14 27. And there was given him Dominion and Glory and a Kingdom that all People Nations and Languages shall serve him his Dominion is an everlasting Dominion and the Kingdom and Dominion and greatness of the Kingdom under the whole Heaven shall be given to the people of the Saints of the most High whose Kingdom is an everlasting Kingdom and all Dominions or Rulers shall serve and obey him Rev. 2.26 And so the Promise And he that overcometh and keepeth my works unto the end to him will I give power over the Nations and he shall rule them c. even as I received of my Father Again Do you not know that the Saints shall judge the world 1 Cor. 6.2 4. The manner of this Kingdom in the beginning of it and till Christ deliver up the Kingdom to the Father it shall be Davidical his Regiment Providential among Men hath from the beginning been and till his next coming will be by wordly Governours which by a Divine power he raiseth up and putteth down and changeth by means and Instruments as and when it pleaseth him His Spiritual Regiment is and hath been and will be till his coming again by his Holy Spirit in and with his Word of Grace in the Hearts and Consciences of his Saints on Earth which is also so far Divine that he makes them Partakers of the Divine Nature though not all Raigners but sufferers in this world But his own Personal Regiment as Man and Son of David shall be Davidical though exceeding that of David as Truth is in all things and ever exceeding the Types in which also are some dissimilitudes as hath been foreshewn yet ever fulness in the Truth to answer all that by similitudes was typed or figured And so 1. Jesus Christ shall have the Kingdom of his Father David 1 King 8.18 19 20. 2 Sam. 7.12 16. Psal 132. 11-18 sit thereon and rule that House and Kingdom suitable to and excelling that said of and by Solomon the Type in which shall be fulfilled that promised 2 Sam. 7. according to his Oath mentioned Of the fruit of thy body will I set upon thy Throne c. and according to that prophesied I will raise unto David a righteous Branch and a King shall raign and prosper Jer. 23.5 6. and shall execute judgment and justice in the earth In his dayes Judah shall be saved and Israel shall dwell safely and this is the Name whereby he shall be called Jehovah our Righteousness And this 〈…〉 this is 〈…〉 or Jer. 33.14 15 16 17. For 〈…〉 on the Throne of the House of Hyael And â—o by another 〈◊〉 phet In 〈◊〉 the 〈◊〉 be established and he shall sit 〈…〉 Isa 16.5 Isa 9.6 7. yea more 〈…〉 Counsellor The Mighty 〈…〉 Prince of peace of the 〈…〉 of David to order it c. And this 〈…〉 Apostle and by the Angel Act 20.30 31. Lub 1.32 Act. 〈…〉 13.36 37. 3.19 20 21. 〈…〉 to him the 〈…〉 not in the 〈…〉 raise the 〈…〉 sit on 〈…〉 Throne of David 〈…〉 in the 〈…〉 and Affairs of Men 〈…〉 shall the 〈◊〉 be and so and in that 〈…〉 2. In the Kingdom of David 2 Eam 8.18 1 Chron. 27.23 〈…〉 33 34. 〈◊〉 8.1 29.6 Isa 61.5 14.1 2. there ws both Rulâ—â—â— Subjects and 〈…〉 of degrees in both 〈…〉 also 〈…〉 some also of 〈…〉 over his substance for Land and Cattel and others for 〈◊〉 Affairs of the Kingdom even so in this Kingdom of 〈◊〉 The Inhabâ—â—â—â— of the twelve Tribes of 〈…〉 all parts of 〈…〉 own I and 〈…〉 Mat. 22.30 Mar. 12.25 Luk. 20.35 36. Rev. 5.10 1.6 1.10 2 Tim. 4.8 for ordering and Catrol 〈◊〉 such-like 〈…〉 Men but the Children of the Resuâ—â—â—â— on that are the compleat spiritually born Sons of God 〈…〉 shall be the chief these neither marry nor are given in 〈◊〉 riagâ—â— but are as the Angels of God these for the 〈…〉 of the Kingdom 〈◊〉 chiefest 〈…〉 King and 〈…〉 that shall 〈…〉 and to upon Thrones 〈◊〉 him 1 Cor. 15.41 42. Mat. 20.23 Mar. 10.40 〈◊〉 17.5 6. 〈◊〉 105 9-14 Heb. 11.10 c. and have the Growns of Kighteousness and Life 〈◊〉 among these 〈◊〉 there will be degrees one excelling anoâ—â—â—â— It is ordered for some 〈◊〉 on his right Hand and 〈…〉 his left 〈…〉 shall have the 〈…〉 King so he a Prince among them Dan. 12.13 Hag. 2.23 Mat. 19.28 Rev. 2.26 1 Cor. 6.2 Luk. 19.17 19. Mat. 25.21 23. Ezek. 34.23 24 and 37.24 25. Daniel shall then stand up in his Lot Zerubbabel shall be there as a Signet c. The Apostles shall there sit on twelve Thrones c. The victorious Saints shall sit with him on his Throne ruling the Nations All the Saints judging the World as Sampson
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.
Spirit and Truth figured is found in the Circumcision Sufferings and Death of Jesus Christ Phil. 3.3 4 7 8 9. Col. 2.9 10 11 12. which Spirit and Truth is so in Christ that whoever believeth in him is interested in the same and it is become his and he receiveth the Circumcision made without Hands even that of the Spirit taking him off from all confidence in the Flesh that he may rejoyce in Christ onely as compleat in him and so that Jesus is the Christ That he had put an end to all bloody Ordinances and Sacrifices for sin That he hath made purgation for our sins to purge us with and then sate down on the Right-Hand of God and the everlasting Covenant firm in him and he filled with Spirit to dispense and so set forth the Saviour of the World and Propitiation for the sins of the whole World that whoever believeth in him may not perish but have everlasting Life and so his part in this everlasting Covenant Compare Gen. 17.9 10 11 12 13. Exod. 12.48 49. with Mat. 28.18 19 20. Act. 16.33 Col. 2.11 12. for all this we have an outward Sign and Testimony more significant easie and free then Circumcision was even Baptism c. to be put on all that accept this Gospel on them and all under their Tuition as a Sign given from Christ to testifie not the Truth of the Repentance and believing of such as are baptized but the Truth of the Faith Gospel and Covenant taught and so disciple into Abraham's Family to be the Scholars of Christ who needeth not as humane School-Masters to have his Scholars bring their capacities and fitness with them for he even giveth that also and as Circumcision and the Passeover were Ordinances of the Gospel in which Christ to come in the flesh was preached and both before the first Testament and yet when that given were both used under it so Baptism and the Supper of the Lord are both Ordinances of the Gospel in which Christ is preached as already come in the flesh and to come in Glory Rom. 3.27 8.2 Iam. 2.8 12. and both instituted before the New Testament was given from Mount Sion yet now both used under it But the new Testament it self will verily appear to be something distinct even that Law of Faith of Life of Liberty for nurturing Sons and in which Believers are to walk in this Life So that yet in this saying we are not satisfied 3. Some say That the New Testament is Christ his Dispensation of a spiritual first Fruits of the everlasting Covenant into the Hearts and Minde of the Believers in putting in by his Spirit his gracious Word into their Heart and so enlivening and operating in them as to unite and conform them to himself and so lead them to the Inheritance This saying is Truth and fully proved in Heb. 8.6 10. and 10.15 16. agreeing with 2 Cor. 3.3 and doth more satisfie according to Scripture then all or any of the former and in this I long rested as if it were the whole of the Truth as indeed it is a part and the chief part of it and that which according to the New Covenant in his present Ministration he dispenseth and in that respect also is rightly said to be given for a Covenant And in this Dispensation given a New Testament is given which what that is I will assay to finde out and delare CHAP. 7. Of the New Testamental Covenant what it is THe New Testament is that Rule and Order agreed on between the Father and the Son in the councel of God both for Christ his Dispensation and the Believers Receit and Perseverance to which the Covenant hath Engagements on both parts as that given by Moses had though not the like Engagements for these two Testaments are one opposed to the other and by comparing the one with the other in their Agreements and Differences and the excellency of the New above the Old as declared in Scripture and the Scripture-Expressions of the New I conceive we may come to the cleerest and fullest satisfaction to know indeed what the New Testament is 1. They were both given by God by and in the Hands of a Mediator Gal. 3.19 20. Heb. 9.15 3.1 6. Rom. 7 10 13. Gal. 2.19 21. 3.21 22. 2 Cor. 3.6 11. Gal. 4.24 25 26 17. Heb. 12.18.22 Deut. 5.23 Gal. 3.17 18 19 25. Heb. 3.2 4 5 6 10. Exod. 20.1 2. Psal 81.10 Act. 26.18 Col. 1.12 13. but not both by one and the same Mediator the one the Servant the other the Son they were both ordain'd to life and so had the same end but not to effect it in the same way but the one preparing by terrifying and killing the other extending it by consolation quickning they were both given on and from a great Mountain but not the same Mountain but the one Mount Sinai gendring to Bondage the other Mount Sion giving to Freedom they both were given after the Covenant made with Abraham and so distinct Covenants made besides that and that by Moses first being no part of the Covenant made with Abraham but only subservient to it and this by Christ after that by Moses and so no part of that yet having in it the quintessence of the Covenant first made with Mankind through Christ and the first Fruits of the Covenant made with Abraham they were both made with a People redeemed not onely redeemed in a publick Man from perishing in the first death as all men were but also called and redeemed in their own persons out of great bondage and servitude to be led to Rest or Canaan yet not both alike the one out of an Egyptian worldly and bodily bondage to go to an Earthy Rest or Canaan the other out of a spiritual bondage in the darkness and pollutions of this World and the powerful Dominion of Satan to be led to an heavenly Inheritance Rest and Glory they were both given for nurture and tutoridge of Sons Gal. 4.1 8 21 31. having both their Directions and Requirings yet not both alike but the one to tutor as a School Master though Sons yet under some bondage like Servants suitably directing to and requiring Works the other to tutor as Sons in the Father's House and Presence with Freedom and its requirings not like the other of obedience in works in the strength they had not putting in new strength to do but of the use of Faith and Love given Gal. 5.6 2 Cor. 6.1 2. Phil. 2.12 13. Deut. 4.1 31.5 6. Rom. 10.5 Joh. 7.37 38 39. Heb. 8.2 6. Heb. 9.12 13 14 15 17 18 22. Exod. 32. 34. Deut. all affording in all its requirings strength for the exercise of them they both had their Promises annexed but not both like Promises the one of an earthy Inheritance with promise of Presence and Assistance in the way upon their keeping his Commandments given in doing them the
principles receiving And yet after by evill teachers and temptations turned aside and fall into doubtfullness of or denyall of some of the Oracles and decay of that towardness that was in them towards the Principles and so are found fallen away for by farther opening the Doctrin of Christ and from the foundation and Oracles of God opening and pressing for the first Principles to bee received They may bee recovered and their recovery is to bee hopefully sought But they are such as have by the Oracles of God been brought upon the foundation and so had the forementioned Principles framed in them with such enlightenings and tastes as hath been shown 5 Yet they are not such as these through weakness or some violent temptation prevailed with and so overcome Gal. 6.1 1 Cor. 5. 2 Cor. 2 3-11 12.19 -21. 2 Theâ—â— 14 15. that they are fallen into some gross sin against some of the ten Commands or some breach of charity in sinning against some branches of the Precept of the Gospel for the recovery of these by the words of grace and reproof and means appointed thereby may bee hopefully sought but they are such as these so far proceâ—ded that are fallen away from Foundation Heb. 10.26 27 28 29 30. Oracles Principles after all that light wilfully contemn and turn from this grace and despite it and this is their sin as before related in Part. 2. chap. 7. pag. 80-81 2 That such as so grievously sin against grace it is impossible to renew them again to repentance It is impossible The Apostle speaketh here of his ministration by preaching or writing for hee gives it as the reason why hee forbears going over again the foundation Oracles and thereby opening and pressing the first Principles because for such as need it and to whom it may bee profitable they to whom hee writes are fitted and may do that but the usefullness hee is pressing to is needfull for them but to such fallen ones all hee hath to say will be of no avail to them therefore hee will proceed and let such alone for it is impossible to renew them again to repentance Wee have nothing to say of the Mediatour to press any thing on them but what they have crucified to themselves and contemn So it is impossible to us to renew them it is out of the bounds of our ministration 1 Tim. 1.20 2 Tim. 2.21 Tit. 3.10 11. wee use either to reject such or deliver them to Satan and not exercise our ministry farther towards them while they are such and so wee would have you to do They are fallen into the hands of God who hath left us nothing in our ministration Heb. 10 25 26 27 28 29 30 31. to shew how God may deal graciously with them through a Mediatour but all wee have to say of the Mediatour whom they have so despitefully used will aggravate their sin and present nothing but terrour to them they are in a fearfull condition and in danger of eternall damnation But the Power of God wee will not limit Mar. 3.29 And all things are possible to him Though hee will do nothing but according to the counsell of his own Will And so in this sense hee saith it is impossible to renew c. which is a terrible sentence 3 The Reason Why it is impossible to renew them again to Repentance is exprest seeing or because They crucifie to themselves the Son of God afresh and put him to an open shame Hee that was once willingly crucified and put to an open shame for them and by his Spirit commending his love there through to their hearts hath been glory and beauty to them precious and efficacious in them yet now they turning aside to some vain dreams have hardened their hearts against him and for lying vanities have forsaken him and now are turned adversaries to him and by their own reasonings and lusts and magnifying some other thing do make his blood and sacrifice of no account and efficacy to themselves but crucifie him Heb. 10.26 2 29 30. and cast shame on him to make him despicable to themselves and others And there is no other Sacrifice to help them no mean of any help but in the freeness of Gods love that gave his Son and through that blood and Sacrifice of his made known by his gracious Spirit And all this they have trodden under foot despised despighted And yet that 's not all they are not by any Judgements or warning reclaimed but they go on and continue so doing And so hee saith not only they have fallen away and have crucified but they are even now still so doing they fall away they crucifie c. that is their business And they are so doing it is impossible and therefore impossible to renew them again to Repentance the words are very plain in themselves 4 That this great danger of eternall damnation into which some have fallen is in some cases to bee declared Chap. 2 3 4 6 10. and set before them that are not fallen into it that they may be warned to avoid all those evils by which by degrees Gal. 4. if not avoided they may bee brought to fall into it And so the Apostle sets this danger before the Hebrews to warn them to avoid all that leads to it as hath been shown And so did he to the Galatians And so hee directs them to no other or better faith than here set forth which suppose some were fallen from yet hee would have them abide and bee stedfast and grow in this faith and if any say God cannot so proceed with such as once have such faith though they fall away Hee answers Heb. 6.7 8. For the Earth which drinketh in the Rain that cometh oft upon it and bringeth forth Herbs meet for them by whom it is dressed receiveth blessing from God But that which beareth thorns and bryars is rejected and is nigh unto cursing whose end is to bee burned The Apostle here setteth forth the holiness and justness of Gods proceedings that as their standing is by faith so they may take heed of presumptuousness as he admonished the Romans Rom. 11.18.23 So here the Hebrews still justifying God as by setting forth the height and grievousness of such sinning being like the sin of the Angels that fell having no cause for it Jude 6. they had happiness enough in their condition in which abiding they might have been established but aspiring after a higher estate they left their habitation c. So suitable thereto is this sinning and in some degree beyond that of our first Father Adam Rom. 5.14 Numb 16. Jude 11. in respect of his own particular which men are not naturally guilty of so great but this is wilfully resembling that of Corah They willingly first forsaking God Isa 1.12 13 14. Iude. that shewed such mercy to them as was better than all they could set eye on So as without cause they
so come to God by him and of this their Ministration and so this Ministration to continue till his coming again 2 Cor. 2.14 15 17. 3 10 11 12. 4.1 with which he is well pleased so that all the efficacies of it are to him a sweet savour This the choice and good pleasure of his will according to which they were to minister and did minister and both his choice of them and furnishing of them to his Ministration and their so ministring to bring Men by Christ to Sonship Eph. 1.6 was for this glorious end Vers 6. To the praise of the glory of his grace The Grace of God was from the beginning and testified in his works and word and he praised for it by his Servants but the riches and gloriousness of it was but dimly seen in respect of what indeed it is nor did it so appear till the Son was manifested till he came and was thus revealed and that God spake by him Col. 1.15 Heb. 1.1 3. Joh. 1.14 16 17 18. and manifested himself through him who is the Image of the invisible God the brightness of his glory the express Image of his person who hath declared him so that God that commanded the Light to shine out of darkness shined in the Hearts of these first Witnesses the Light of the Glory of God 2 Cor. 4.6 Col. 1.26 27. Rom. 6.25 26. Eph. 3.6 7. in the Face of Jesus Christ revealing the Riches of the Glory of this Mystery c. as formerly had not been revealed to others yea the largeness of this Riches and extention of it to all Mankinde in Ministration that they might participate so as they were for the praise and praising 2 Cor. 1.20 4.7 1 Pet. 1.4 and their Ministration for declaring extolling and praising the glorious largeness riches and freeness of his Grace and to occasion and bring others to glorifie and praise the same together with them in which free and abundant Grace or as still in vers 6. Wherein he hath made us accepted in the beloved Eph. 1.6 which is as much as in more words to say That in the discovery of his glorious Grace in Christ to us Rom. 5.1 6 8.11 Tit. 3.4 5 6 2 Cor. 5.14 15 18 19 20. 1 Tim. 1 12 13 14.15 16. Rom. 8.2 1 Joh. 1.1 2 3. and shedding it abroad in our hearts he hath therein and thereby reconciled us who were sinners as others are unto himself and so made us accepted in Christ the Beloved and counted us faithful and put us in the Ministery so as we have seen and known what we preach and have our selves experience of that we preach to others being also patterns set forth of God for them that believe he having committed to us and put in us the word of Reconciliation and by that large and free Love of his filled our Hearts with Love and Desire that others may participate of the same and so answered that Praver made for us Joh. 17.11 20. by Christ lesus Vers 7. In whom we have redemption through his blood Eph. 1.7 the forgiveness of sins according to the riches of his grace The Redemption here spoken of is explicated by the medium his blood applied the thing it self the forgiveness of sins and the manner according to the Riches of his Grace and so more full then what believers in former times received who had the application mediately by other blood figuring out his blood as then yet to be shed and yet short of that full and compleat Redemption that is still to be waited for of which this is a first fruits and sealing confirmation of it to us And of the having Redemption through his blood the forgiveness of sins Rom. 5.1 2 3 5 8 10 11. 8.2 Rev. 1.5 Col. 2.13 Act. 10.43 is more then having received forgiveness of their own sins in their own consciences and so freedom from the bondage of the Law and Justification through his blood and so peace with God and access to him in this Grace and Hope of Glory which indeed they had and were thereby filled with and fitted by experiments of his Grace But having here signifieth both all this and somthing more then all this even something wherein they were preferred before all the Ministers that went before them These having in Christ in the word of Christ as given them the word of Reconciliation in which all this is brightly discovered in him Col. 1.14 15 20 21 22 23. 2 Cor. 5.18 19 20 21. Luk. 24.47 48. Act. 13.38 Rom. 3.26 27 28. 4.5 and so in the Ministration given them they have the Redemption compleated by him in himself for Men and therein Remission of sins to preach to others in his Name that so by Faith in his Blood they also may receive the same Romans 3.24 25. Acts 10.43 26.18 yea even by Faith in his Blood without outward Circumcision or undering to the works of the Law so glorious the Ministration he hath given them and they have to display not according to the works of the Law but according to the Riches of his Grace And this sence appears by the next following words cleerly to be here meant Vers 8. Eph. 1.8 Wherein he hath abounded towards us in all wisdom and prudence This cleerly appears not to be the wisdom of the World 1 Cor. 1.19 20 21. 2.6 or of the Princes of this World or their prudence which cometh to nought yea with all their wisdom they have not known this wisdom 1 Cor. 2.8 1 Cor. 1.2.4 Col. 2.3 9. but as Christ is the Wisdom of God and the Power of God in whom are hid and treasured up all the treasures of wisdom and knowledge the fulness of the Godhead dwelling in him bodily he being immeasurably filled with the Holy Ghost Prov. 8.11 12. Isa â— 1.2 42.1 8. 61 1 2 3 4. Joh. 15.26 17. the Spirit of Wisdom and knowledge to send forth and it flowing from him and that Spirit testifying of him and enabling rightly to testifie of him When the Apostle prayes for the Ephesians that God would grant to them the Spirit of wisdom and Revelation in the Knowledge of Christ Eph. 1.17 18 19. that so in the knowledge of that Object unbared and their eyes opened and strengthened to behold they might see the hope of his calling them in this Ministration c. and it being the wisdom of the prudent to understand his way so it is manifest Prov. 14.8 that here by all wisdom and prudence he meaneth the imparting and giving in to them the cleer knowledge of Christ and the things of Christ and so of his Minde according to the Revelation of the Mystery 1 Cor. 2.9 10 12 13 16. and ability to declare the same by the Holy Ghost as essewhere he expresseth himself to mean and so by abounding towards us he openeth himself to mean he
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
to stumble at Christ And not I onely but many others have cause to bless God that in making Christ known overthrew this Confidence and brought us in to believe in Jesus Christ onely and so delivered us that from snare also But yet some there are Gal. 3.10 13. Tit. 3.4 that heeding the Testimony of Christ in the Gospel see these changes and righteous affections and doings of ones own are very imperfect and too weak to raise such a Conclusion from and not the way in which the Love of God appears to save Men and bring them in to himself and so not to assure Election or trust in for it or for life And that sueâ— Trusters cannot be justified before God but that is onely by the freeness of his Grace discovered to sinners as sinners through the Blood of Christ that died for sinners and so bringing them in to believe in him for Justification yea and Sanctification and all saving Grace through the freeness of his Grace O Grace how freely workest thou O precious Faith thou art now a working But this fable not being yet banished doth secretly suggest All this is true indeed but yet this Death of Christ for sinners as sinners and all this free and rich Grace in and through him is not nor never was intended for all sinners but onely to some of them before the World was the Elect and they onely and no other shall have it And for the reverence so of many holy Men as have affirmed this fable for Truth this Suggestion is received and so in stead of believing what Grace tendereth they are perswaded first to wait for some special and personal Manifestation of their Election from eternity by some supernatural shine and powerful dictate in some speaking to their heart that they are elect sons and so that Christ hath died for them and their sins are forgiven and for want of this many long languish and refuse to believe and to be comforted by the Words of the Gospel and some over-hasty of Consolation snatch at any word that cometh suddenly into their thoughts though left to their own and others Interpretation yet putt up with and boast of them some in this waiting ready to receive any Satanical delusion coming as an Angel of Light and so to be transported with strange dreams and erring fancies yet so merciful is God that to some thus waiting he not laying this their folly to their charge doth for his own Name sake in Christ in some season minde them of his graciousness and love in Christ with some saying or promise in the Gospel put to their heart in which they are drawn through Christ to behold him as a Father and so for the present sweetly comforted and framed yet the Dreams of the old fable not banished Anon after some grow proud of their visits and though foiled with some passions and lusts yet presumptuously confident in their visits They say They cannot by these things miscarry God can as soon cease to be God as cease eternally to save them because of his eternal Purpose corcerning them yet others in minding the great and free love and goodness of God in Christ and their own infirmities are kept more humbly confident in his grace in Christ and stirred up more seriously to acknowledge the failings that appear and to seek in exercise of faith and use of means help preservation and encrease of grace through Christ yet the relicks of the old fable hinders the free stream of their Love to such as are yet in ignorance and their ready declaring Gospel to them and apts them to many lofty Speeches and un-Gospel-like sayings and to judge all that by temptation are turned aside to have been but hypocrites before and to put a stop to weak Brethrens consolation that have not had their visits Yet God being gracious to both these sorts doth yet farther correct and teach them notwithstanding the force the old fable hath with them still and keeps their hearts to himself and out of some backslidings doth recal them and heal them his mercies are greater and his waves above Mans as many of us have cause to confess for by his gracious teachings the Gospel often breathing and shining upon their hearts notwithstanding all the miscarriages before said The Testimony of Jesus That he died for all and is the Propitiation for the sins of the whole VVorld That whoever of them believe in him shall not perish but have everlasting Life and this the Purpose of God is discerned and believed And so the old fable it self departeth and they are more freely and sweetly drawn upon Jesus Christ and have all their rest and joy in him and the freeness of the grace of God in him and to minde Purpose and Election as it is and appears in and through him and so begin to be united to him and in some measure conformed to him loving delightfully their brethren and with compassion those that are yet in ignorance and unbelief and readily holding forth the word of Life as a word of Truth and Verity to them And yet notwithstanding all this though the old fable be gone some of the dregs of it are left remaining secretly moving in them which they in their fancy are rectifying to a new mould as if though secret yet some such Election there is But God hath purposed and according to his Purpose sent Christ the Saviour of the World and he hath purposed and according to his Purpose hath doth and will use means towards all that they might be saved and especially where the Gospel comes yea so far stretching forth his hand in the means with such sufficiency of light and strength that they might indeed repent and believe in which repenting and believing he will surely save them by Christ and if they in such seasons do not repent and believe it is their own fault and they lose their own Souls all which is verily true But then follows If God should do no more but that which is enough and sufficient to bring Men in to believe then would none believe and so none would come into his rest and be eternally saved but some must enter therefore he hath decreed and purposed to overcome some with an almighty and unresistable power and those onely so purposed and so overcome shall be eternally saved This at first blush would seem to set forth God's Mercy to all Mankinde to free him from all the imputation of hardness and cruelty by the former fable laid upon him to abase Man and magnifie the riches and freeness of his Grace to some and the equity of his Justice to others and leaves room to preach the Gospel as Truth to all which the other fable did not yet in Truth well weighed it is found but a meer Artifice of remaining dregs of the former and if long remaining will have its barking bleat and bring forth many of its Fruits and now it may be more marvelled that the former fable gone
also and rejoyce for the same being Heirs together of the Grace of Life and so of the Promises mentioned in the third Head or Branch of Promises IV. This Consideration of the Promises of God to fallen Mankinde sinners in the first and second Consideration and his Purposes alike ordered and the Testimony of Christ in the Gospel declaring and witnessing the same will keep us from wresting and lead us to a profitable understanding of that in Act. 13.48 As many as were ordained to eternal life believed This some to favour some Opinion wrest to mean as many as from eternity were in their persons absolutely decreed and elected to eternal life believed so leaving all the rest of Mankinde but that elect number as from eternity decreed to be damned a harsh and untrue position cross to all the plain Declaration of the Gospel and the Purpose of God in giving and sending his Son and causing him to be preached and the Promises of God to fallen Mankinde sinners in first and second Consideration and to the Holy Spirit 's Discovery of the Elect and those that are counted or the Seed and cross to the Text for if as many as were ordained as they say from Eternity decreed to eternal life did then believe then was there no more to be converted and that would not have filled the Disciples with joy nor would the Word of the Lord have been farther published to others still there it were better to acknowledge such a Sentence deep and difficult and wait till we be helped so to understand it as agreeing with the Testimony of Christ then to fancy a sense quite cross to it all as this appears to be nor is there a word here to countenance it for it is not said As many as were from Eternity ordained to eternal Life believed If any say It must be so taken because of the contrary saying in Jude 4. Who were ordained of old to this condemnation I answer They mistake both places for the word in Jude 4 is either forewritten or ordained of old which is not so far as from eternity no not in the works of God Israel said The Lord bath appeared to me of old which could not be from eternity Jeâ— 31.3 though far off in many Ages past and so this fore-writing and Ordainment of old was fore-written by the Prophets And two things are note-able in Jude 4. First Who they were that were thus ordained and that is See Part 4. ch 4. not particular Men as Adam's Sons fallen considered but such as to whom Grace hath been extended and Light opening their eyes to see and so called to yield to the Teachings of it and they willingly close their eyes and pervert the Tenders of Grace and abuse it to take Liberty to satisfie the Flesh and in that sense ungodly and that such as so considered are ordained to stumble is foreshewn Secondly note what that is they are here said to be ordained to and that is to be the Tryers Exercisers and Adversaries of the Saints in contending against their Faith and so to this Judgement Contention or Condemnation to be also contended against by the Saints Gen. 4.15 Prov. 29.27 Psa 101. 139.19 22. which Ordainment and fore-writing is declared of old and may be read and such as persist in the ungodliness are ordain'd to the vengeance of eternal fire and not else as that whole Epistle shews And this Jude 4. speaking of a direct contrary Ordainment to that Act. 13.48 helps to a right understanding thereof namely That such as when means of Grace and the Call of God therein is extended to them and light so given as they are brought to hear and understand and they do in hearing hear and in seeing see and so receive and like the Reproof and Call such are ordained to have Christ made to appear more precious to them and so believe and in believing to have eternal Life as hath been shewn both in Purposes and Promises Par. 4. ch 4. Part 5. Chap. 1. which helps to understand this and according to the Testimony of Christ and the Purposes and Promises set forth in the Gospel is this to be understood And for the words in it 1. Some accounted well skilled in the Greek say It 's thus to be read Act. 13.48 As many as believed were ordained to eternal Life Which however the saying and sense in it is true and safe to be received as Truth which the foresaid contradicting sense cannot be for this agreeth with the residue of the Gospel and the Purposes and Promises of God But grant this Saying to be not fit and proper in this place as other skilful Grecians say it is not yet if we look well into the words as used in Scripture-Language 2. If we should take ordained as some press for it Prov. 1.23 1 Pet. 2.3 4 7. Joh. 5.25 Mat. 13.12 c. to be pre-ordained or ordained of old or fore-written yet the sense is given us in Scripture to be That God hath ordained that when he declares his Grace in Christ and therein opens Mens ears to hear and their eyes to see and puts forth his hand in his Call moving at their hearts that such as then by the Grace extended do in hearing hear and in seeing see and so receive his Words more Grace shall flow in to them so as they shall believe and have eternal life and so it stands well here As many as were ordained to eternal life that is were so prepared by the Grace extended believed This shewn in Purposes and Promises 3. If we take ordained as some skilful in the Greek say The word signifies for ordered or fitted and so for an act of the following Grace of God where his preventing Grace was not rejected but entertained and so such as harden not their hearts against preventing Graces but receive and own it to them more abundant and following Grace is given and so they fitted to prize accept and receive Christ Heb. 3.7 Joh. 4.10 10.38 Joh. 5.38 40 44 10.26 27 12.38 39. Acts 13.39 40 41 47. in whom eternal Life is and so to accept and receive it in God's way and so being ordered inclined and fitted for eternal Life they do in that gracious Operation believe Just as it is said of Despisers of the Word and Resisters of preventing Grace They cannot believe They put away eternal Life from themselves as is seen in the Verses before this Text And so likewise when in this preventing Grace the Lord Jesus was held forth to be a Light to the Gentiles and God's Salvation to the ends of the Earth which is the same with The Propitiation for the sins of the whole World The Saviour of the World that died for all and gave himself a Ransom for all and upon that ground Isa 45.22 Prov. 8.4 5. Act. 13.44.45 all the ends of the Earth called to look to him and be saved when this
just or righteons or perfect and upright Men one of the Names writ in the Book of Life among the Righteous and those that were guileful and persisted in their Transgressions of this Covenant after warning and then cast off their Profession were rejected and punished and then called wicked men Gen. 4.5 15. 6.2 4 5. Gen. 7. 1 Pet. 3.20 2 Pet. 2.5 of the wicked One mighty in ungodliness one of the Names of the Seed of the Serpent yea all the Sons of men that stood out and came not to the acknowledgement of God according to this Covenant in the time given them for Repentance were destroyed by a floud of Water when the righteous man and his Family were saved yea God hath magnified his Goodness in and Faithfulness according to this Covenant though no outward Seal of Circumcision or Baptism were added to it that it is affirmed for Truth That God is no Respecter of Persons Act. 10.43 but in every Nation and so may be said in every Age He that that feareth him and worketh Righteousness is accepted of him so good and gracious this Covenant And no other Covenant concerning eternal Salvation do I finde made with any the Sons of Men till Abraham's time onely I finde a Covenant made with Noah Gen. 9.8 17. That all flesh shall not be destroyed with a flood of Waters any more which tends to the preservation of the Generations of Men till the end of this World when the World shall be destroyed by fire yet because this preservation hath a tendency to repentance and especially because there are many instructions in it for understandnig both this Covenant spoken and also those to be spoken of I have mentioned it For 1. God smelt a savour of rest in a Sacrifice Gen. 8.21 22. before he made this Covenant instructing us That God makes no Covenant for the good of Mankinde but through the rest and well-pleasedness he hath found in his Son Christ that hath offered up the acceptable Sacrifice 2. God hath it first in his Heart Gen. 8.21 22. and so did first Purpose it before he did give the Promise and make the Covenant which instructeth us That all the Promises and Covenants made by God are according to his Purpose and also 3. That God may make a Covenant with Men Gen. 9.11 15. Isa 54.9 10. 65.17 in which nothing is engaged to them to do for the performance as here after the destruction of the World and renewing the face of it and a better in like manner wil be when after the destruction by fire the new Earth c. is given 4. Gen. 6.9 10.12 15. That it is surely a Covenant with all with whom God makes it that are capable of receiving benefit by it though they be not capable of understanding and believing the same as the Fowls and Beasts here were not yea nor Children dying in Infancy 5. Gen. 9.9 17. That it is not alwayes necessary to the being of a Covenant made by God with his Creatures That those with whom it is made should all come and engage for their parts for then this had been no Covenant 6. That some Covenants may be and are made by God with some Gen. 9.11 13 15 16. of things out of the power of Men to perform and so have their whole and sole dependance on God onely for performance and not on any thing to be done by Men less or more 7. That when such free Covenants are made by God of so great things Gen. 8.21 Isa 45.9 Gen. 9.12 13 14 16. he not onely confirms it with an Oath but usually gives some outward sign or token which God beholding is said to remember his Covenant as the Rain-bow here 8. Gen. 9.11 15. 2 Pet. 3.5 6 7. That some Men may by one Covenant be secured from perishing in one death and yet for presumptuous Transgression against such goodness may perish in another as the world of ungodly by fire 9. Gen. 9.8 17. That many may be under a gracious Covenant and secured by it though but once made with their fore-Fathers for them and not made over again to them personally All which Instructions are read in this Covenant compared with Isa 54.9 Psal 36.6 7 8. 2 Pet. 3.6 7. Rev. 21.8 And therefore I noted it and so shall proceed to the next I finde CHAP. 3. Of the Covenant of God made with Abraham WHat that Covenant is which God made with Abraham is plainly and fully exprest Act. 7.5 Gal. 3.8 16. Heb. 6.13 14. Gen. 26.3 4 24 28.13 35.10 11 12. and may of all be read Gen 17.4 8. including that Gen. 12.3 18.18 22.18 the same being testified and confirmed over again to Isaac the Son and Heir of Abraham by Promise and to Jacob his Son the appointed Heir by Oracle and so it is sometime called The Covenant made with Abraham he being the first it was made with for him and his Seed and sometime called The Covenant of the Fathers the Seed not multiplied till from Jacob and so it was made with all these three one after another i Cor. 16.15 16 17.18 Psa 105.8 9 10 11. for them and their Seed they all coming of one and their Seed all one and the Seed of one and so it is expresly said It was made with them and also for them and for their Seed The things in this Covenant may be plainly read in the several places quoted and have been something opened before I shall onely note now a few things about it as it is a Covenant And observe See Part 3. chap. 2. I. Gal. 3.8 16 This is the Covenant of Grace and Glory that was before made by God with Christ and confirmed in Christ for him and all that come to be in him and so of his spiritual Seed and of the benefit whereof they all shall partake but not so 〈…〉 now II. 〈…〉 was so made with Abraham that provision is in it 1. That he may by the Gospel included in it teach his Children and call in and proselyte of all Nations Gen. 18.13 Ron 4.12 13. Gal. 8 16. as the Father of many Nations and the Heir of the World by preaching him in whom is blessing for all Nations Men may be brought to believe and so he may have a spiritual Seed 2. That such as in hearing do believe and so become his Seed Heb. 8.10 may have the Minde and Law of God put in their Heart 3. That these Believers may be multiplied exceedingly Ier. 32.40 Gal. 3.16 29. and yet be one Seed still and have one Heart and one Way 4. That the Heaven and the Earth Heb. 11.9 10 14 16 39 40. Psal 105.8 11. even that wherein Abraham breathed and sojourned may be made new and so fit for such a Seed to inherit and that he and all the spiritual Seed shall inherit together III. That
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
other Churches yea doth not the Apostle profess himself not to be without Law to God but under the Law to Christ and doth not the opposition of these two Laws that of Moses and this of Christ in Rom. 8.2 3 4. suit and agree in one with the terms of those two Covenants mentioned Heb. 8.2 6 7 8. and so mentioned as the two Testaments that of the Letter and that of the Spirit the Old and the New in 2 Cor. 3.5 14. and it being a Law of Faith Love Liberty requiring nothing but what it giveth and inclineth to and giving pardon for all weaknesses accepting the will for the deed Surely those that believe his great Love and Faithfulness will confess his Truth Mat. 11.30 1 Joh. 5.3 and say That his yoke is easie and his burthen light and his commandments are not grievous And more I need not say to shew there are Engagements on both parts in the New Testament or what the New Testament is even that Obligation or Covenant made with Believers in and upon the Dispensation of the first Fruits of the everlasting Covenant to them and grounded on the death and sacrifice of Christ and the love of God commended therethrough which known and believed effecteth Faith in him and love to brethren and both obligeth and moveth and affordeth Grace to live by Faith and walk in Love and so to wait for all his Promises and not be offended And surely such as know and taste this Grace will not count harsh nor take offence at or evade as not spoken to them but count good needful and profitable for them whose standing is by Faith that worketh through Love even all those caveats given against departing and all those Exhortations to abiding given in the Gospel nor can they be displeasing or hurtful to any or hindring their Faith and Consolation in Christ that do believe Christ to have died for the ungodly and by his Grace commended to them therethrough to have called them and enabling them to believe and so given them the Spirit of Faith Love Power and a sound minde when he made this Covenant with them In which also is assured assistance from him forgiveness of their failings on confession of their sins and turning to him forgiveness and healing of their backslidings he also by vertue of his own Blood remaining the Mediator of this Testament for them and the Dispensor also to them affording them in all this To ask what they will in his Name Psal 138.8 Phil. 1.5 6. 2 Tim. 4.18 and he will do it yea if it be even to perfect all that concerneth them never forsaking the work of his own Hands but perfecting his begun-good work and delivering them from every evil way and so bring them to his Kingdom Who but those that desire Liberty for the Flesh can desire a better Liberty and Consolation then this or a greater for sure other Liberty to frail Men cannot be good and of the Covenants made I know no more then these already declared and Christ given for a Covenant and this New Covenant thus given by him to Believers the choise of all as made but yet as to be made there is still more or greater CHAP. 4. Of the Everlasting Covenant as remaining to be made IT is evident That the Covenant remaining to be made is no other but a new manner of making of the same everlasting Covenant that was made with and confirmed in Christ at the beginning for him and his spiritual Seed and after declared as confirmed in Christ to Abraham and so immediately made with him and Isaac and Jacob for them and their Seed which should be of the same Seed still and afterward in respect of the King and Kingdom so also made with David for him and his Seed which should be of the same Seed still and so because this Covenant was first opened to and made with Abraham it is called God's Covenant made with Abraham and because it was after in like manner made with Isaac and Jacob Abraham's Sons and so every of all those three being the Fathers of all Israel therefore it is called The Covenant of their Fathers and because in respect of the Kingdom it was after also so made with David it is sometimes called The Covenant made with David and this Covenant still called The everlasting Covenant and The Covenant of the Fathers which was made to these Fathers for them and for their Seed to wait for the performance thereof by Faith the first Testamental Covenant given in the beginning of a literal performance was for nurture of the Seed till Christ came and then to be shaken and pass away and the Second or New Testamental Covenant given in the Dispensation of the spiritual first Fruits of the everlasting Covenant to nurture Sons for walking in Faith and Love till they come to the Inheritance when the fulness of the Everlasting Covenant will be performed to Soul and Body both when though the first Fruits abide in the Harvest Rom. 8.24 1 Cor. 13.9 10 11 12 13. Heb. 12.26 27. yet the Obligation in respect of living and waiting by Faith and use of suitable outward Ordinances will be shaken and pass away also in the coming in of that fulness so that the Everlasting Covenant in the fulness and compleatness of it is that which is waited for and remaineth to be made not to be waited for by Faith in carnal observances as till Christ came nor with the first Fruits of the Spirit to wait for the fulness by Faith in use of spiritual Ordinances as since the giving of Christ for a Covenant to his coming again but to be made in and by a compleat performance of it as all that is said in the Promise of making it doth evidence And of this making the Everlasting Covenant foremade with Abraham for him and his Seed then with him and all his Seed in performance I am now to treat and though in the Revelation of it and Promises of it it be foreshewn yet as it is insured in the Promise as a Covenant to be made I will note a few things about it that are cleerly set forth in the Scripture as 1. The Time when it is to be made 2. The Persons with whom it is to be made and 3. What is to be done in this manner of making it all included and not darkly but cleerly intimated and exprest in that known place Jer. 31.33 Jer. 31.33 34. But this the Covenant that I will make with the House of Israel after those dayes saith the Lord I will put my Law in their inward parts and write it in their hearts and will be their God and they shall be my people And they shall teach no more every Man his Neighbour and every Man his Brother 34 saying Know the Lord for they shall all know me from the least of them to the greatest of them saith the Lord for I will forgive their iniquity and
of the Faith or Holiness treated of III. Legal Repentance if by legal be meant that which is right true sound and according to rule we would not strive about words it might stand but by many expressions used and the scope of the business it 's evident that cannot be the meaning here and therefore 1. If by legal Repentance be meant a Repentance effected by the Law under which Man was fallen discovering sin and sentencing to death for sin affording no hope Gal. 3.13 Rom. 9.31 32 33. 10.2 3. but in answering the righteousness it requireth and so afflicting with despair and terrors of wrath and death at best effecting such a grief as causeth thoughts or returning to regain such a righteousness c. this stands cross to Faith and submission to Christ and so is none of the works of the Spirit in the Testimony of Christ See Part 2. ch 7. but the Fruit of unbelief if not also of an evil Ministration being the exercise of a natural conscience through ignorance of the Oblation of Christ and Peace made thereby and also ignorance of God's proceedings with Men through a Mediator and upon what account he chargeth sin upon Men and will proceed to punish them so that this is rather a fruit of the deceitfulness of sin the work of the Spirit being otherwise 2. If by legal Repentance be meant such efficacies as were in Men under the Law as given by Moses effected in that Ministration keeping still under a Spirit of Bondage suitable to the time before Christ came in the Flesh and offered the Oblation and sate on the right hand of God to mediate Rom. 8.15 Gal. 4.1 7. 5.1 â— Tim. 1.7 1 Joh. 4.3 2 Joh. 7. Act. 20.21 Heb. 6.1 and so sent forth the Holy Ghost This would be denial of Christ come in the flesh to attribute such efficacies to the Holy Spirit in the Gospel now yet a Repentance is wrought in the working of the Holy Spirit but it is such as the Gospel teacheth even Repentance towards God and from dead works and not this legal Repentance nor are any under the Gospel-Ministration on the account of such legal Repentance anywhere called Believers or Saints As for that alledged 1 King 21.27 it was an Humiliation occasioned by the report of the terrible Judgements to be executed which God in great Mercy for a time deferred as he took off some Judgements from Pharaoh yet neither of them said to have Repentance Exod. 9.27 nor were called Believers and Saints but wicked Men so we are quit of this IV. Nor can they be brought into this Company of whom Mr. Owen speaks Page 402. Sect. 8. A sort of Men there are in the World who escape the outward pollutions of it and are clean in their own eyes though they are never washed from iniquity who having been under strong convictions by the power of the Law and broken thereby from the course of their sin attending to the word of the Gospel with a temporary Faith do go forth to a Profession of Religion and walking with God so far as to have all the lineaments of true Believers as Mr. Goodwin somewhere speaks drawn in their faces in hearing the word gladly as Herod did receiving it with joy as the stony ground did attending to it with delight as those did Ezek. 33.31 repenting of former sins as Ahab and Judas until they were reckoned among true Believers as Judas and those Joh. 2.23 who yet were never united to Christ So far he But it is plain these were Hypocrites in a proper sense professing to have that they had not to walk with God as they did not Prov. 30.12 13. Mat. 23.25 26 27 28. 2 Cor. 10 11 12 18. Mat. 7.21 22 23 24. nor are such as these anywhere in Scripture called Believers and Saints but plainly affirmed not washed from their filth of lofty eyes Hypocrites not wise not approved Sayers and not Doers of the will of the Father such as Christ in his Ministration and in the Ministration of his Servants never knew owned or approved by any word of his and though he yet wait with patience on such and use means that they might rightly convert yet if they persist and do not convert he will after when the dayes of his patience is out notwithstanding all their profession say to them Depart from me not ye Saints but yet that work inquity And this he forewarned all his Hearers of that they might truely turn to him neither have these all the Lineaments of true Believers of which Mr. Goodwin speaks nor yet of which the Scripture speaks in their Faces nor will the examples instanced prove them so to have for Herod's hearing John gladly and doing many things c. what Lineament was this when he feared the people and knew John both to be and to be accounted a Prophet and to be just and holy Mar. 6.17 27. Luk. 3.19 20. Ezek. 33.31 32 33. So that he had no just occasion to harm him and yet kept him Prisoner and contrary to his preaching kept to himself his Brother's Wife from him living uncleanly with her and at her motion put John to death nor was he ever reckoned Believer and Saint nor with them And Ezekiel's Hearers are plainly branded with Hypocrifie that heard and would not do their Hearts running after Covetousness and so far from being reckoned among true Believers that a wo is denounced against them As for Ahab's Repentance there is nothing affirmed of it as the Lineament of a true Believer nor was he so reckoned any more then Pharaoh as is foreshewn As for Judas Repentance it was hellish and constrained by torment of Conscience which led him to a vain course Mat. 27.3 4 5. even to the Enemies of Christ to ease his grief nor was that Repentance a Lineament of a true Believer nor was he upon that account or after reckoned among true Believers and yet being a secret Thief before what Believer soever he was before that he comes not within the compass of those set forth in Mr. Owen his stating the Question As for the stony Ground it is a part of a Parable uttered and opened by our Saviour shewing the efficacy of the Word for Fruits rather then for Regeneration for none was good Ground before the receit of the Word but that received and possessing the Heart regenerated and made the Ground good and then kindely fruitful which could not be till then So that the Word in the High-Way if it had abiden would have saved and made it good by degrees but being suffered to be presently stollen out Luk. 8.12 they remained High-way they that suddenly believing were a little touch'd if they had abiden minding that believed and let it sink into their Heart it would have broken the Stone and after that have rooted up the Thorns also Mat. 13.20 21 22 6. Jer. 23.29 30. But by being withdrawn by Tempration
Hebrews was neither acquired nor humane notions and motions but the work of the holy spirit affording spiritual operations 2 That those that fall away from Christ when they have so known him it is impossible to renew them c. 3 The reason of that impossibility 1 For the first of these It is evidenced in so many operations of the Spirit as hee had formerly mentioned principles Vers 4 5 And so hee saith who were once that is those fallen if any such should bee among them which he will not say are but where-ever they are they once were as those written to are and not only were seeing they retain it they are 1 They were inlightened whence hee bids them call to remembrance the former days in which they were illuminated Psal 36.9 John 1.9 12 Eph. 5.14 Psal 19.8 119.130 Prov. 6.23 2 Pet. 1.19 2 Cor. 4.6 Eph. 1.17 18 5 13 Iohn 16.7 8 9 10 11 Prov. 1.23 Acts 26.18 1 Pet. 2.9 Chap. 10.32 The Scripture shews the fountain of this light and inlightening to be Christ in the appearance and discovery of whom Gods gracious mind appears the medium and instrument bringing it and opening the eyes Is the Testimony of Christ the Gospel the command or word of grace the light entering that which openeth the understanding enlighteneth the heart and enableth it to discern Is the holy Spirit comming forth from Christ in and through the Gospel with divine and supernaturall light and inspiration to the mind and heart The first effect of this inlightening is convincement of sin of righteousnesse and judgement c. And where any receive this reproof and by the light and strength of it turn to the Lord repentance from dead works is wrought and such are brought out of darknesse into his marvellous light And so lively and evangelicall and effecatious was their repentance with such spiritual illumination from Christ by his spirit with his word 2 And have tasted of the heavenly gift the fallen had and these writ too both had and in some measure still did though through their dulnesse the edge of their appetite and liveliness of relishing in their Pallate had some abatement whence the Apostles discovery of fears Chap. 3 4 5 6. and setting forth such danger and giving such warning are intermixt to quicken up the same again for they have tasted and have yet an appetite to be quickened Now the word Tasting in this businesse appears to bee both eating feeding savouring and relishing and discerning the goodness and pleasantnesse of that is eaten or tasted And so the word Tasting in Natural things is put for eating and feeding 2 Sam. 3.35 Jonah 3.7 And for discerning and relishing 2 Sam. 19.35 Iob. 6 6. and 12 11. Ioh. 2.9 10. And so for spirituals when the words of God are received into and laid up in the heart as food They prove sweeter than honey to the taste Job 23.12 Psal 119. 103 104. 34.8 Cant. 2.3 whence when men are exhorted to make tryal of the goodnesse of the Lord by trusting in him they are bidden to taste and see that the Lord is gracious And the Church professeth his fruit sweet unto her taste c. of which tasting Peter speaketh 1 Pet. 2.2 3. and so this Apostle here for there is no other sence of tasting in this businesse given us in Scripture For the thing tasted that is in some measure eat and drunk of and the sweet savour relished that is expresse to be the heavenly gift The same by which that principle called faith towards God was affected and with which it closed and that is no other but Christ The oblation of Christ the flesh and blood of Christ Jesus Christ as he hath suffered for our sinnes and offered himself a sacrifice to God for us and so filled with spirit to send forth to us and in the Gospel set forth the propitiation for our sins wisdome Iohn 6.35 48 50 51. 3 16 17. 4 10 Isa 9.6 Acts 3.26 Gal. 3.1 Iohn 6.32 Rom. 8.32 Iohn 1.12 1 Iohn 5.11 12 Iohn 6.51 52.64 righteousnesse sanctification and redemption for us and the mediator between God and us so hee so as the true bread of life which came down from heaven and which God so graciously and for so gracious an end hath given the gift of God the heavenly gift And which in the Ministery of the Gospel hee sendeth tendereth and giveth yea and no other giveth hee for any to feed on but this true bread of life And in giving him will with him give all things that are good and in beleeving on his name hee is received and in with and from himself and in exercise of faith in receiving the grace that flows through him and so resting on him and taking latislying 1 Pet. 2.2 3 4 5 and well preasednesse in him And in that he hath done and is become and doth and will do men do eat of his flesh and drink of his blood And so tasting the graciousnesse of the Lord are by him more inlived and bunt upon him And such the tasting here meant of the heavenly gift Gal. 4.15 5 2 4. 2 Pet. 1.9 by which that principle of faith towards God was wrought in exercise of which faith also is still the tasting of the heavenly gift As for those fallen away they did once taste of the heavenly gift and then it was precious to them and of high esteem with them Iohn 6.29 37 47 51 54 56 58. though now having crucified it it is of no effect with them And our Saviour saith not he that once came that once beleeved that hath once eaten but he that commeth that beleeveth that eateth as speaking of a present and continued act Heb. 3.1.6 7 13 14 15 1 Pet. 2.1 2 3 4 5 6 which was not in those fallen ones But in those writ too it was they did still in some measure eat and so taste and relish for they had the rejoycing of hope and the beginning of confidence which they are exhorted in beleeving still to hold fast even on like ground as Peter exhorted those new born babes that tasted To whom he wrote And so the principle of faith towards God Being produced through the righteousnesse of God and our Saviour Jesus Christ which is manifested in and through the oblation of Christ and being also built upon Christ the foundation accompanied with such spiritual operation affording such tastes of goodnesse in the heavenly gift It is for the kind of it 2 Pet. 1.1 2 3 4 5 9 10 the same precious faith the Apostles had And so Peter affirms it to the Beleevers giving them the same warning in case of the losse of those tastes and relishings which the Apostle doth here so the faith the same of the same kind I say not of the same degree and measure for growth and establishment yea the drift of the Apostle was to lead them to farther
It is he that heareth us that is the Apostles in the word given by Christ to them and by them delivered and recorded Rom. 1.5 16 26. for the obedience of faith among all Nations He that heareth that is accepteth and receiveth our testimony that will bee set appointed and determined in his judgement faith and way by this word delivered by us as it is indeed the word of God and so accounting God true 2 Thess 1.10 1 Thess 2.13 Rom. 3.4 1 Ioh. 4.6.11 Ioh. 1.12 13 7.37 38 39. Ier 11.6 8. 34-6-10 6.17 who ever bee found a lyar c. And so according to this testimony beleeveth in Christ and loveth his brother He and so all such are born of God And that this obedience of faith is meant by hearing is cleer in such a like use of the word in another business And they that refuse this are said to refuse to hearken So on the other side He that heareth not the word of Christ as delivered by the Apostles that is doth not accept it and receive c. he is not of God not born of God that is for the present time he is not now of God what ever he may be hereafter or hath been heretofore And so the word heareth is used for a present and continued hearing Ier. 34.9 10 15 11.16 Ezek. 18.24 Jer. 34. those that were affirmed to have heard yea so to have heard as to have turned and done right in the sight of God yet these after backsliding are then said not to have hearkned unto God according to that word In the day that he sinneth all his righteousness shall not be mentioned to him So then while he thus heareth he receiveth the word as the word of God and therein Christ and his Spirit that frameth inclineth and inableth him to beleeve in God love God love his brother and so the same minde and spirit that is in Christ is in him 1 Cor. 2.16 Phil. 2.12 5. Col. 3.16 1 Ioh. 3.6.9.23 24. Hence so exhorted To let the word of Christ dwell plentifully in us For such are of God born of God and God dwelleth in them And so vers 13. Hereby we know that we dwell in him and he in us because he hath given us of his Spirit And so in chap. 3. where abiding in him and being born of him are put one for another And there it is affirmed That he that keepeth his commands in beleeving on the Name of his Son Jesus Christ and loving one another dwelleth in him and he in him And hereby we know that he abideth in us by the Spirit which he hath given us which needs no further explication to know what Spirit it is and that it is but one Spirit and the same Spirit that is in Christ and in all unfained beleevers And that this Spirit dwelleth both in their society for ever and in every particular soul of them that are found beleevers so long as they abide in the faith he hath wrought and preserveth in them and on that ground are the exhortations given Chap. 3. 4. and of like signification the other quotations 2 Tim. 1.14 1 Cor. 6 17. 12.12 13. Eph. 4.4 There being but one Spirit and I hope for the manner of the spirits being in Beleevers there needs no contention It is not meant simply of the essence or being of the Spirit Psal 1 30.7.13 Ier. 23.23 24. Amos 9.2.3 Heb. 3.1 Mat. 3.45 Iob 37.27 28 31. which is one and the same with the Father and the Son and so filling heaven and earth with his presence yea so with all creatures and so in love and well-pleasedness with the righteous and in wrath with and against the wicked discerning all things so that here is some farther meaning of the Spirit being in beleevers And that is also a farther thing than the forth-putting of his divine force and power upholding and raising up and making operative something in the creature Psal 33 5 11 36.6 104.27 28-30 for so he upholdeth the earth and the heavens and causeth the Sun to shine and the clouds to carry about water and distill their drops and the earth to bring forth fruit and men to live and move He causeth the grass to grow but not to be sensible and knowing he causeth the beasts to live breathe Act. 14.17 17.25 28. Psal 66.7 Eccles 3.14 and move and to be sensible and so to know as far as by sense they may be brought to know but indueth them not with reason or an intelle tual understanding But men besides all the former he also indueth with reason Job 35 10. and understanding above the beasts And all this extended to and for men is an effect of God and so of one and the same Spirit extended to fallen mankinde through a Mediator and so by vertue of the ransome and mediation of Christ and that to gracious ends to lead men to repentance yet all this being but the supportation of the old creation for a time that time and means may be vouchsafed to bring men to repentance and so short of the New Creation It is said still to be in a natural way extended And men thus knowing are but natural and cannot by nature or all the wisdome thus attained perceive 1 Cor. 2.8 14. or receive the things of the Spirit that he witnesseth of Christ But the forth putting of the divine force and power of the holy Spirit in this business is supernatural in the testimony of Christ The New and Spiritual man and for setting forward the New Creation which divine force or power according to the light in the means vouchsafed is at one time or other put forth to all men that come to the use of understanding in their several Ages In which respect also The word of faith Joh. 1.4 5.9 Rom. 10.6 7 8 9. Psal 119.130 1 Joh. 5.20 when preached is nigh to them in their mouth and heart that they might beleeve and confess And such as in beleeving receive the Spirits testimony He by his divine light and power effecteth in them an understanding and heart to know Christ and so to love him and one another for his sake and so to incline to and seek his ends And thus they partake of the Divine Nature 2 Pet. 1 4. This supernatural force and divine power working in them to this gracious end is the very Spirit that is in Christ and this his supernatural operation of the minde and disposition of Christ and so of faith love and likeness of design in their heart being born of the Spirit Is Spirit Joh. 3.6 1 Cor. 2.16 2 Cor. 4.13 2 Tim. 1.7 yea the Spirit and minde of Christ in them And called The Spirit of faith and the Spirit of love and power and of a sound minde And so bears the name of the Spirit and supernatural divine power that effected it yea is one with
first thing in hearty beleeving whereof we shall surely be saved Secondly Rom. 5.8.10 4.23 24 25. In the proceeding of it uniting to and ingrafting into Christ viz. That through the beleef of this fore-said and the immense love power and propitiousness and good will of God commended here-through beleeve in God and so rest on him for preservation in this grace to the enjoyment of the inheritance and so for the eternal life promised Heb. 11.13 which beleeving is formerly described to be a discerning a being perswaded and a hearty operation c. And all so beleeving without difference are justified by faith which word or term is used to shew the way of receiving justification even by faith not to shew that justification is compleated and over and past for justification is still needed by beleevers and in beleeving daily received of them whence also God is said not onely to be the justifier of him that beleeveth on him that justifieth the ungodly and so to be he that hath justified the beleever Rom. 4.5 But to be the justifier of him that beleeveth and it is God that justifieth Rom. 3.26 8.33 So as it is a continued flowing business for beleevers in all needs to be receiving by faith that is the onely way of receiving and that in which God dispenseth justification Therefore being justified by faith that is by and through Christ by his bloud Rom. 5.1 2 â— 3.25 5.11 John 1.12 Act. 10.43 12.38 39 the object of faith received in and through beleeving on him wee have peace with God through Jesus Christ our Lord by whom also wee have accesse into this grace wherein wee stand and rejoyce in hope of the glory of God c. And it should bee an evil work by any strange and lofty expressions to trouble any such beleevers about this faith Rom. 8.32 33-39 Speaketh of that whence the Apostles perswasion was raised and this perswasion not of and for himself alone or some special and peculiar Beleevers with him only But of the whole society and body of Beleevers 1 Joh. 3.1 2. speaketh likewise of the whole society of Beleevers Joh. 1.12 Gal. 3.26 Behold what manner of Love the Father hath bestowed on us that wee should bee called the Sonnes of God Therefore the world knoweth us not owneth not us nor our faith and profession because it knew not him owned not God in that discovery of himself in his Son which hee hath set forth in the gospel Beloved now are wee the sons of God that is by faith and it doth not yet appear what wee shall bee that is 1 Cor. 13 12. Rom. 8.23 Col. 3.4 how glorious and happy we shall be we see yet but in part we are but a little like him we have yet but the first fruits of the spirit but when hee shall appear that is in glory wee shall bee like him for wee shall see him as hee is this is that which all true Beleevers do and may look and wait for Ephe. 3.15 Joh. 1.12 Gal. 3.26 speaks of more than beleevers on the earth and shews that all that are beleevers in Christ and those that have lived and died in the faith have had their name of Sonnes from Christ the Sonne and Beleevers now by vertue of their union with him in beleeving and from him now are they called Christians and his house c. And it is confessed in a sense hee puts his Name on them though it bee not here said they are called after the name of God But let it bee considered that here is shown how the Apostle prayed for them Eph. 3 14.-19 as was in Chap. 1 18.-20 And surely for nothing but what was good and needfull for them hee doth not puff them up with thoughts of their attainments Eph. 1.13 because they had beleeved and were sealed with the holy spirit of promise And were quickned together with Christ and were raised together and made to sit together in heavenly places in him Eph. 2.5 6 8 and were saved by grace through faith of the gift of God therefore they had and injoyed these things hee prayed for and it was impossible for them to miscarry though they knew not that they had these things and so wanted only the knowledge in themselves of the assurance of their abiding Nor doth he scare or terrify them as if their faith were not of the right kind and that Christ and his holy spirit were not in them But hee acknowledging their faith right and them faithful in Christ tells them now earnestly and for what hee prayeth for them Phil. 1.9 10 11. Col 1.9 10 11 1 Thes 3.12 13. 5.23 2 Thes 1.11 12 Eph. 3.14 15 that they may abide and grow and be preserved and established in the faith and so found unblameable before him at his comming As hee did the like for the Phillipians and for the Colossians and for the Thessalonians and so likewise for the Hebrews chap. 13.20 And so here to the Ephesians hee lets them know To whom and in whose name he prayed for them even unto the Father of our Lord Jesus Christ of whom the whole family in heaven and earth is named In which are many things encouraging both him and them to pray to God in the name of Christ As the exceeding greatnesse of the power of God that gave and raised Christ Eph. 1.19 22 2.17 18 19 22. Heb. 3.5 6 c. The relation between the Father and the Son and his ingagement to his Son by whom the ways of our approach to have access to God was opened the fellowship corporation and body hee hath received us into and made us of even his own house and family and so his interest in us Eph 1.23 3 14 and ours in him our Lord and the owner of this house And Lastly That in putting his word in their heart and inabling them to beleeve and confesse the same hee hath put his name upon them so farre that hee is pleased to bee called their God and Father and they called his people and the declarers of his name which with the rest gives great consolation seeing hee hath promised to hear his people that are called by his name when they humble themselves and pray and seek his face and pray towards or in the house that is called by his name 2 Chron. 7 12-14 6 20-41 which as the old was a tipe signifies Christ and his people and so to pray in faith in the Name of Christ and in union with and love of the brethren Joh. 16.23 Mar. 11.24 25 Psal 65 1-4 Hee being a God hearing prayers and they blessed whom he chooseth and causeth to approach to him that they may dwell in his house for they shall bee satified And as this is great consolation for Beleevers confident praying so it hath in it also a forcible and great admonition to Beleevers to
interpretation in his gracious account and acceptance they are as Believers and of the Kingdom and he can regenerate them in the very taking away their breath if not before and he will compleat their Regeneration with the reft of the Saints in the Resurrection of the Just and of these he hath an innumerable Seed or Generation But these come not in the number I am to speak of nor was any purpose against these Let this be heeded Again for the Sons of Men as Men fallen and meerly natural and come to the use of understanding yet if no day of gracious visitation hath passed on them so as in some measure to open their eyes and give them to discern and move in their hearts towards convincement and turning these are all yet in blindeness darkness and under the power of sin and Satan corruption in sinful lusts working in them and so are blinde deaf dead in respect of the Life of God in Christ and so are unable to hear see understand and believe the Testimony of Christ yea all that come to the use of understanding till by some light and power from God they be so visited as to be touched in heart somewhat lighted and touched with some convincements in means used are in this evil case and none better then other in that respect And these are not the objects or subjects of the purposes I have to speak of but as there is in the will and purpose of God a Day or Dayes of Visitation for all that are come to the use of understanding 1 Pet. 2.22 especially where the Gospel comes and is preached among them as it is among those I can speak or write to So of such as this Day of Visitation hath passed upon let me be understood namely of those towards whom God in using means doth in the means he useth and by the light and power he therein extendeth open their ears to hear his voice and enlightneth their minde to discern so opening their eyes to see in some measure what is presented to and required of them and moveth in their hearts by his word sounded and grace presented that they might in seeing see in hearing hear and so understand and turn towards him and so he would heal them In all which there is no betterness in one more then in another yea they that in seeing see have nothing to glory in but the Riches of his Grace in giving them such an eye and alluring them with such an object in seeing to see and extending so freely following Grace to heal them But they that in seeing see not when an eye is given them and such an object presented to their view but for the love of any other thing dislike the light and so close their eys stop their ears and harden their hearts have therein willingly made themselves much worse then either themselves or their Fellows forewere and this not through any want on the part of God or Christ but meerly through wilfulness in themselves and siding with the Tempter And of Men thus visited and under this consideration I am now to speak and so in the Scripture I finde 4. God's will and purpose concerning these thus described and under this consideration and so beheld That those who when he hath so opened their ears and eyes and sounded his Word and presented Truth to them and moved in their hearts that they might in hearing hear and in seeing see and they then do in hearing hear or attend his voice and in seeing see and minde what he displayeth and presenteth to them and so in the motion and strength given them are assaying to turn at his reproof he will heal that is save enlive and enable them to believe and so pour our his Spirit and make known his words unto them such his purpose his word his promise But those that when he hath so opened their ears and eyes and is moving in their hearts as hath been said that they having eyes and ears might in seeing see and in hearing hear and then they for the love of any lust or conceited goodly thing or opinion or supposed righteousness close their eyes at the light reproving it and so will not in seeing see c. lest they should understand and be converted these he will blinde and harden so as they cannot believe but stumble at the word discovering Christ and convincing yet will he not altogether give over these at the first repulse but come again with some chastisements and renewed reproofs and strivings and if they abide not still in impenitency and unbelief he will receive and save them but if they still wilfully persist in their rebellion he will reprobate them and then they cannot believe but shall be eternally damned and so eat the fruit he saith not of his decrees but of their own wayes Prov. 1.31 32 Hos 13. 2 Pet. 2.1 Mat. 16.26 so that their destruction is of themselves they have lost their own Souls And these to be the purposes of God and in this manner to be fulfilled is abundantly cleerly revealed and affirmed in the Scripture John 5.25 The dead as all by nature are in sins and trespasses Joh. 5.25 Eph. 2.1 2 3 and that meant here expresly shewn by mentioning that as another manner of death when Men are in their Graves vers 28 29. shall hear the voice of the Son of God and he saith not all they shall live but they that hear shall live Which can be no other but they that in hearing hear he that quickneth whom he will will quicken them and they shall live vers 21-26 the Father and he being one in will and purpose and so our Saviour openeth it himself declaring this to be the way of his Father's and his proceeding according to his purpose and so his purpose when he telleth his Disciples the cause why he spake to the people in Parables Mat. 4.23 to whom it appears in all the three Evangelists he had before preached the Gospel plainly and they had not so received as to become his Disciples he saith to them that in hearing were become his Disciples Mat. 13. Mat. 13. v. 11 vers 11. Becanse it is given unto you to know the mysteries of the kingdom of heaven but to them it is not given 12 now minde the cause or reason for whosoever hath to him shall be given and he shall have more abundance but whosoever hath not from him shall be taken away even that which he hath And this explicated by himself Therefore speak I to them in parables 13 because they seeing see not and hearing hear not c. which is plain to be They have their eyes opened and their ears opened and by spiritual motion the word sown in their heart And so hath that is hath had given him an eye to see an ear to hear and the Word with motion brought to his Heart and so hath a price put in his hand Pro.
17.16 with 9.12 Now he that hath that is that here through hath an heart and so hath in usefulness doth in hearing hear and in seeing see and minding the Word come to his heart doth understand and so in heart turneth to learn of the Lord he shall be healed and have more abundance and so be enabled to believe that in believing he may understand the mysteries of the Kingdom and be eternally saved But whosoever hath not that is when an eye to see is given him c. and so he hath a voice and an ear to hear it a demonstration and an eye to see yea the word came with motion to his heart and yet though he hath all this he hath not that is he hath not by all this an heart he hath not in usefulness any of this given him he doth not in seeing see c. but for love of some other thing closeth his eyes c. lest by hearing and seeing and heeding that word that moved at his heart he should be turned from that thing he loveth Mat. 13.13 14 15 19 from these shall be taken away even that they have that sight and hearing and inward moving of the Word in their heart which they have shall be taken away yea even therefore and for that cause and so God will blinde and harden them and so Joh. 12.35.40 those that while light was with them Compar Isa 53. 1 6.9 10 with Joh. 12.35 38 â— 39 40 the Gospel plainly declared to them with such power and helps yet did not believe the report in the plain sayings thereof are said to have the purpose of God in so blinding c. according to the prophesie fulfilled on them yea to be so and on that very ground fulfilled on them and then when so fulfilled they could not believe And the Apostle also in Acts 28.27 renders this also even their own dulness of hearing and closing their eyes Isa 6.9 10 with Act. 28.26 27 28 lest they should see c. as the very ground and cause of that judgement of not perceiving fulfilled on them and so of their not believing And the Apostle Peter saith in effect by the Spirit of Christ the same 1 Pet. 2.6 with Act. 26.18 when having mentioned the excellency of the foundation laid in Sion and held forth by Sion to so gracious an end he saith 1 Pet. 2.7 Vnto you therefore which believe that is which having eyes opened to discern do in seeing see and so are perswadable Isa 4 2. 1 Pet. â— 3 4 5 7 Rom. 1.5 16.26 and brought in to believe he is precious he is beauty and glory comliness and excellency alluring and drawing you more and more in believing upon him but to them which be disobedient that is to the Faith preached to them being unperswadable when means is used Eph. 5.6 and such an object demonstrated and sight afforded Act. 4.11 will not in seeing see and so are disobedient even children of disobedience or unperswadableness the stone which the builders the Ecclesiastical pretended Teachers disallowed the same is become the head of the corner By which notwithstanding their disallowance and opposition Mat. 21.42 Psa 118 22 Mat. 21.43 1 Pet. 2.8 Joh. 3.19 Isa 8.23 16. you are brought in and builded on it and united together by it and they that so disallow it rejected and so that also follows And a stone of stumbling and a rock of offence to them which stumble at the word which can be no less then when by light discovered do of themselves first stumble being so distinguished from them that upon the discovery sanctifie God in their hearts for this gift of his Son these being disobedient whereunto also they were appointed Luk. 2.34 Isa 8.14 15 16 with Jer. 5.3 4 8.12 Prov. 1.23 24 25-31 Isa 5.3 4 5 Jer. 6.16 30 Ezek. 24.13 Which is very cleer to be that such as when Christ in the Gospel is set forth to them for their fall and rising again in discovery of whom all other Excellencies are cried down and the glory of God's rich Grace in Christ onely exalted they discerning the light what it discovereth do refuse to own their shame in the fall that they may by him onely be raised and so Christ is to them a sign and a rock of offence and they stumble And these and such as these even for this cause were appointed to farther stumbling and so cannot believe yea this is held forth cleerly to us also in many other places of Scripture all speaking in this Language as also in that example forementioned Joh. 6.28 30 41 42 60 66. So that concerning the Purpose of God who shall be helped to believe and who not we have it cleer from Jesus Christ by his Spirit in the Prophets and in the Apostles and in his own personal sayings to be men under such considerations and it becomes us to desire no other knowledge of this And to this also very well agreeth that which is said Rom. 9.18 He hath mercy on whom he will have mercy and whom he will be hardneth For God hath not left us in the dark nor spoken as a Barbarian to us so as none can know by his revealed will on whom he will have mercy or whom he will harden but hath made known his minde that as he first sheweth mercy on or to all and this that they may repent And therefore discovers the evilness of their hearts and wayes and the emptiness of all their righteousness Rom. 2.4 9.16 Hos 13.9 Job 33.15 16-24 and of all earthy things to help them and that help is onely in and of him that sheweth mercy yea and afflicts them for not turning in to him by his mercy so also he lets us know to whom all this mercy shewn and means used and transgression still found he will yet shew mercy namely to such as by his continued mercies and chastisements for so gracious an end do on sight of his goodness against which they have transgressed fall down in confessing their sinfulness 1 Pet. 5.5 6 Jam. 4.6 Prov. 3.34 Mat. 23.12 Luk. 18.14 Prov. 28.13 14 Deut. 29.19 20 and in belief of the Testimony of his graciousness desire mercy of him he will shew mercy on them he will give Grace to them and lift them up But to such as in his call by the mercies and chastisements which he useth refuse to hearken and behold and so scorn to fall down and humble themselves under his mighty hand but still persist to go on in their own wayes he will not shew mercy on them but harden them and in the continuance of their persisting give them up to a reprobate minde and to Satan as is full and plain in many places of Scripture besides these quoted And thus the Purposes of God concerning Mankinde as revealed in Scripture are verily such as is said and in this written of them in these four
as the other by worldly Thoughts they remained stony and so became unfruitful so as how much or how long they believed we have no warrant to make them like those fore-mentioned Nor yet of them John 2.23 of whom it 's not affirmed they professed or confessed him There was more danger in that then in believing But I need take no pains in this for Mr. Owen hath excluded these from those mentioned in stating the Question of whom he affirms the Graces given and received to be the works of the Spirit effectually working in all the powers of the Soul and producing Light Love Joy Zeal change of Affections amendment of Life Obedience And going over them again Page 423. Chap. 17. Sect. 27. he saith That in persons thus wrought upon there is or may be such an assent upon Light and Conviction to the Truths professed and preached to them as is true in its kinde not counterfeit giving and affording them in whom it is wrought Profession of the Faith and that sometimes with constancy to the Death or the giving of their Bodies to be burned with perswasions whence they are called Believers of a future enjoyment of a glorious and blessed condition filling them with ravishing affections and rejoycings in Hope which they profess suitable to the expectation they have of such an estate and condition These cannot be said to be Hypocrites in the most proper sense of that Word c. their high Gifts Knowledge Faith change of Affections and Conversation being in their own kinde true as the Faith of Devils So far he In all which it appeareth That other rabble mentioned by him cannot be brought in to be numbred with these which he confesseth may abide and die in the Faith yea and for the Profession of the Faith or they may fall away and of such as do fall away he saith Page 429. That before their falling they were in a fair way for Life and Salvation As for his Parenthesis about the Truth of their Faith As the Faith of Devils he therein intimately granteth this That the Devils have Faith true in its kinde but That the Devils have Faith and true Faith in any kinde as the word Faith is used in the Scripture I believe not because with all my search I finde not one such word there That the Devils in a sense do believe That there is one God I believe because the Scripture saith it But to believe the Devils have Faith I dare not because it is said The simple believeth every word but the prudent Man looketh well to his going Iam. 2.19 Prov. 14.15 Deut. 32.20 Mat. 17.17 Mar. 9.19 Luk. 9.41 2 Thes 3.2 with Rom. 15.30 31. And upon search and pondering I dare not say but many of them did believe there is one God that are affirmed Children in whom is no Faith and likewise of those our Saviour calleth Faithless yea and some of them also of whom the Apostle affirms All Men have not Faith I mean not to justifie that foolish Proverb Seeing is believing yet there is a believing that is from personal knowledge sight and sensible experience and such believing is in the Devils But the believing that is called Faith is a gracious Gift of God Act. 17.31 Rom. 1.5 16.26 Act. 11.21 Rom. 4.24 5.1 10.15 Gal. 3.1 2 3. 2 Thes 1.3 10. in which he hath provided for all Men an Object of Faith and causeth it to be preached to Men for the Obedience of Faith And those that in hearing hear he by his Spirit enlightneth their Mindes and moveth their Hearts that they may believe and believing is no farther called Faith then it closeth with the Object of Faith and so Faith is by hearing and the Spirit also and so in believing receiving the Testimony is in Men Faith But God hath provided no Object of Faith for the Devils and so for believing by Knowledge Sight and Sense they do know that is so believe that the Man Jesus Christ took neither their Nature nor Cause on him and so did not die or work any Redemption for them but took on him the Nature and Cause of Mankinde whom the Devil had overthrown and came to save Men and of Purpose to destroy the works of the Devil and that there is no door of Repentance for them but he hath destroyed his first work already and is about destroying his second and will utterly destroy it in his time shut him up in prison for a time bound and after cast him into a Lake of fire tormenting him for all the mischiefs he hath done to Mankinde and to his People he knows that God in Christ is one and will thus torment him and this certainty of his knowledge and so believing makes him tremble at the minding of his own Damnation Now I hope none will put the Sons of Men in the same species or rank and order with the Devils as that Christ took not their Nature and Cause on him hath wrought no Redemption for them nor opened any Door of Repentance to them but came to aggravate their sins and so to damn them to the same punishment with the Devils If any should believe thus they should believe as falsly as the Devils believe truely But on the contrary if any Man do by hearing the Testimony of Christ as verily believe Jesus Christ to have taken the Nature and Cause of Mankinde on him and so to have died for our sins and offered up the acceptable Sacrifice to God and so to be the Propitiation for the sins of the World and God through him propitious to Mankinde and so a Justifier of sinners that believe in Jesus and all this for the good of Mankinde that they might believe and in believing be saved This will fill a Man with Consolation and Hope as verily as the Devils believing the Truth of all this to be against them doth fill them with trembling and so believing in the Devils is neither having of Faith it makes them averse to it but such believing in a Man as closeth with the Object of Faith and receives influences from it is Faith Hence the Apostle proveth That though a Man believe there is one God yet seeing God is in Christ propitions if that he believeth work not up confidence and love to bring forth Fruits either it is no Faith he hath never yet been united to the Object or if he were he is withdrawn and so hath lost the Spirit and Life of Faith and so his Faith is become dead like the Body of a Man when the Soul and Spirit is departed so that if the Faith in a Man be as real and true in its kinde closing with the Object as the believing of the Devils is true in their kinde filling them with enmity against that believed then that Faith is right and in a Man as verily saving as to the Devils an occasion of trembling V. Whereas he saith They are changed as to their use not in