And exhortation to them vers 6. And admonition to them that none beguile them vers 4.8 either with inticing words or Philosophy and vain deceit or by shews of humility and great knowledge intruding themselves into things they have not seen c. and so happily either pressing them to Law-observances for their perfection or to some humane and self-mortifications or to look for some particular words or some degree and condition in attainments or some secret decree of election that was of their persons before their calling or any thing what ever besides that which is discovered to them in Christ As if there were not enough in him to be received in beleeving on him And so hee warns to beware that we be not removed from him and that hope of the Gospel given us in beleeving on him Col. 1.22 23 24. For he will present us blameless if we continue in the faith c. This is the Apostles doctrine and scope as appears in this and former and following Chapters cleerly so as in all the proofs not a syllable to maintain any true faith of a second kinde nor the cause contended for but much rather that he contendeth against and more need not bee said but only to view his terms about their priviledges in the works of God passed on them which also are needful to be considered CHAP. XXII Of the terms of Gods works passed on beleevers in this Concernment OF these terms understood as is fore-shewn and some so molified as hath been shewn before in Pages 414 435 436. they may be all received As for the term Regenerated it is not used here and hath been considered where it is onely here let that place Mat. 19.28 Ye which have followed me in the Regeneration c. be considered he saith not Ye which are regenerated as speaking of a work done but a doing and it may be taken both for Regeneration and the Ministry of Regeneration in both which they were then following him Now what was the Regeneration of Christ surely he needed none of heart spirit or disposition he was holy in and from conception and knew no sin but he had a weak frail and mortal body of the seed of David Abraham Adam and how was that regenerated but through many sufferings and death in the resurrection from the dead Luke 24.26.45 46 47. Isa 53 8 10 11 Psal 2. Act. 13.33 And so he passâ—â—on through sufferings till he was truly dead and in the resurrection he was begotten there was his regeneration and such as are so raised are his generation or regenerated people whence such promises to be performing in the spirit and soul as through dying with Rom. 6 4 5. 2 Tim. 2 11. Phil. 3.9.10 11 12 13. Joh. 15 16-25 Mat. 10. 24 9-13 and for him we are conformed to his death for we need it in that and in soul and body after we are truly dead in the resurrection of the just and those that follow him so to the death shall then enjoy that promised Mat. 19.28 and such desires of conformity to him in sufferings And as for the ministration of Christ for regeneration of others it was a ministration carried an end through sufferings in which he persevered to the end and so must that ministration of his servants be also and he that perseveres in following him in that to the end shall enjoy also that promised And that regeneration is thus to be understood here for a work not compleatly yet done but in doing both in regeneration and ministration of it is evident by the Spirit in Luke mentioning the same thing so far as they had proceeded in it saith Luke 22.28 29 30. Yee are they which have continued with me in my temptations expressing that as the medium through which regeneration is here attained which minded will help to understand all the terms that are here used The term Accepted I suppose he means it to be the same with Justified because there is no other quotation for it and they may well be alike taken and they are both alike true of all that are indeed beleevers without difference in respect of their persons as such and so sons by faith yet is not this acceptation and Justification answerable in degree to that which shall be in the resurrection of the just when their persons as Sons and all their wayes as becoming Sons will be alike accepted and justified but not altogether so yet yea in this life even beleevers in whom the faith is may be in that respect accepted and justified as Sons and yet some words or act and so a way of theirs rejected and condemned and they in that not accepted or justified but both reproved and corrected No doubt but Moses and Aaron aboad in the faith Numb 20.12 and were accepted as the Saints of the Lord yet their failing in an act of faith and not honouring the power and freeness of Gods mercy before the people was reproved and they corrected for it No doubt but Peter aboad in the faith and love of his Master Maâ— 16.22.23 and was accepted as a true disciple yet not acting rightly in his faith his carnal counsel is rejected as proceeding from some suggestion of Satan to whom Christ as in Mat. 4. saith Depart and Peter sharply reproved 1 Cor. 11.30 32. No question but those corrected with weakness sickness and some with death for so gracious an end were true beleevers and so accepted but their demeanor not suitable to their faith was deeply reproved and chastened And the same I conceive of David Psal 32. though at one time foulely faln yet not utterly departed from the faith and his beleef in God and adoration of him for then what caused that great grief and disquietness of heart nor yet wholly out of favour of God in respect of his person as the Lords servant but in respect of his evil way disallowed 1 King 15.5 reproved and sorely afflicted And this I conceive because David is affirmed not to have turned aside c. all the dayes of his life it is not said save onely in that time in which sure were many other matters but save onely in the matter of Vriah Rom. 3.22 25. 5.8 3.25 4 5. 10 9 10. c. And the word Accepted thus understood is safe and good for all beleevers and so the word Justified also But for the rest there are quotations to be viewed Rom. 5.1 The Apostle had before discovered what true faith is in respect of the object Christ as having dyed rose c. And the true beleeving begot by the discovery of this object which is therefore called faith first in the beginning bringing to and closing with him namely an hearty beleeving That this Jesus is the Christ and that he dyed for our sins and rose for our justification and is the Lord of all and the propitiation for our sins this is the
them and extending to some Revelation Demonstration and making known his minde and goodness to them and also dealing with Men from and for God in opening their Eyes and moving their Hearts to turn to God and look to him and be saved and again still dealing with God for Men for patience pardon and means still to be extended to them that so they might come to Repentance and Faith and that he in his Father's way may freely give it to them By which means and in which patience he is striving with Men in opening their Eyes and moving at their Hearts that they might believe and so from the prevalency of his Mediation by vertue of his Oblation he is giving them Faith and Repentance and such a Mediator he is for all Men yea so set to be of his Father and hath himself accepted to perform this Office also and is furnished for it with the vertue of his Oblation and Immeasurable fulness of the Holy Ghost being faithful able and constant in performance and so in respect of his receiving from the Father and so from God dealing with the people calling and making known God's minde being full of Spirit Love and Faithfulness he calls enlightens moves and so strives with all 2 Isa 42 1-7 45.22 49.6 8. 55.5 61.1 2 3. Joh. 1.4 5 7 8 9 10 11. Rom. 2.4 5. as hath been foreshewn a. And whereas men closing their Eyes which he hath opened c. not owning and receiving his reachings and motions which is the sin of the world he yet by vertue of his Blood and Oblation once offered so intercedes with God as to procure such forgiveness that they are not cut off presently for these transgressions but that longer time and patience and more mercies and means be extended towards them and farther strife with his Spirit that they might yet repent believe and be saved A gracious Mediator intimated to us in the Parable of the Vine-dresser Luk. 13.8 9. Lord let it alone this yeer also till I dig about it and dress it and if it bear fruit well if not then after c. If any say This is meant of the Church the Vineyard of the Iews I answer However meant it is spoken of particular Trees therein of some of which our Saviour saith Ye are of this World Joh. 8.23 Joh. 1.29 but it is plain express by Iohn Baptist Behold the Lamb of God which taketh or beareth away the sins of the world In which it appeareth evidently he speaketh of more than the Atonement and Purgation made and so of the sins taken away from before the Face of God at once by that one Oblation of his once offered yea he speaketh of a continued act by vertue of his Oblation in Mediation he taketh that is spoken of a present and continued business he taketh or beareth away the sin of the world that is his Office and his continued work That he is faithful in doing and how he doth it was long before prophesied Isa 53.12 He poured out his soul unto death and he was numbred with transgressors and he bare the sins of many And then speaking of another and farther business done by vertue of the former he faith also And made intercession for the transgressors A little of which we may see fulfilled in Christ's praying for them that crucified him Father forgive them they know not what they do Luk. 23.34 And this Prayer of his was answered yea in as full a sense and farther degree than that of Amos and they so forgiven this great Transgression that they were not presently cut off Amos 7.2 3 4 5 6. Luk. 24.47 Act. 2.38 3.26 5.31 32. but patience and forbearance and more and greater means extended and used towards them yea the Gospel after the Resurrection and Ascension of Christ first preached to them and Remission of sins c. according to Christ his Order so rendered and given to them And many of them did believe and receive the same And in like manner he procured patience and long-suffering for other great Transgressors even for the same gracious end That they might repent 2 Pet. 3.9 Rev. 2.21 2 Pet. 3â—â—5 whence we are willed to account That the long-suffering of the Lord is salvation Yea we are instructed into the knowledge of this Mediation of Christ by the Types of old the Truth of all being fulfilled and found in Christ Heb. 9.28 For Christ was once offered to bear the sins of man and unto them that look for him he shall appear the second time without sin unto salvation It is evident in this place That more is here spoken of and meant than bearing of sins in his Oblation-offering 2 Pet. 2 24. Col. 2.14 Rom. 4.25 Heb. 9.14 1 Ioh. 2.1 Rom. 6.9 for those he bare in his Sufferings and Death and nailed them to his Cross so as he did them all away in his Resurrection and then by the eternal Spirit offered himself a spotless Sacrifice to God in the Heavens nor can there be any more sin so imputed to him or so born by him he is just and can die no more but his bearing sins now is his taking them away and keeping the punishment of them off from us And this was also figured to us in the two Goats one slain for a sin-offering figuring out the Atonement made by the Death of Christ the other a living Goat Levit. 16.9 10 20 21 22. 1 Cor. 15.17 Rom. 4.25 over whom was confess'd all the iniquity of the Children of Israel and he bare them away into a Land of separation where no man dwelt to be charged with them So figuring out the Resurrection of Christ for our Justification and bearing away our sins the forgiveness whereof men perceive and receive in confessing and believing on him and yet a farther bearing away of sins was here typed 1 Joh. 1.7 9. in that it was of sins confessed after the Atonement was made over the live Goat that carried them away c. But I will not urge that but come to that which is more full and plain for this purpose Aaron the High-Priest did bear the names and the Judgement of the Children of Israel Exod. 28.29 30. when he went into the holy place continually and he with his Sons the Priests were to bear the iniquity of the Congregation to make Atonement for them before the Lord Levit. 10.17 and this was besides the Atonement made in the holy of holies once in the yeer And what bearing of iniquity this was may be cleer to us not that the iniquity of the people was imputed to the Priests and confess'd over their heads and they to suffer the judgement and punishment due to the peoples sins and to be offered in Sacrifice for them not so But as skilfull Hebricians say The word signifies and the Greeks translates so to bear and take away yea Numb 18.1 2
this should be framed out of its dregs after plain Gospel-Testimony is believed there being no one Saying in the Gospel declaring any such thing or that giveth ground for any such consequence and why should any of us that have received so much good in the Gospel-Testimony strain for a consequence to maintain that which the Gospel declareth not yea which stands cross to many Declarations yea Heb. 4.6 and to the scope of that very place alledged some must enter which appears to be spoken to encourage the weakest Believers to abide and go on in their Faith that they may enter the Rest or Canaan Compare ch 3. 4. with ch 6 12-20 11. See Part 3. ch 2. God hath sworn to give Abraham Isaac and Jacob and their Seed and they looked to receive it in a heavenly manner a new Earth c. which they never yet did nor shall till we all to the last that shall be called by the Gospel-Ministration come to enter together with them True God by Moses called them out of Egypt to that very promised Canaan but not at that time to receive it in that manner promised to Abraham but yet to receive it for which he gave them his promise which they not firmly believing especially after the receit of the first-Fruits all the antient Men except Caleb and Joshua that followed him fully in the faith of his Promise fell in the Wilderness and entred not not but that Moses Aaron Miriam Zelophehad and all like them even all but the rebellious shall in the Resurrection of the Just rise again and enter this promised Rest with Abraham c. So that in this they were but Types and Examples to us Those that Joshua led into the Land the Lord by Joshua gave them rest and in continuing in the Law of the Lord they might have retained it in that manner till the coming of Christ but yet the Rest as promised to Abraham was not then given no nor yet so long after as in David's time who when a King there and had both his people and his enemies subdued to him yet confest himself a stranger as his Fathers were and affirmed the promised Rest to be yet to come yet sure all that lived and died in the Faith must rise and enter when Abraham enters after God sent forth Christ for a Witness and Covenant that resting on him by Faith they might be so entring and in due time fully enter And the Gospel hereof was first preached to the Jews who for the most part refused and so entred not by by Faith and deprived themselves of a personal entrance when the time cometh yet God in his faithfulness to Abraham will preserve a Seed of Men of his Generation through all troubles that there should be found of them surviving at the coming of Christ and be brought in by him and shall enter when Abraham and all that sleep in Jesus shall be raised and enter together with them and till then none so enter for were it already so entred our hope would be cut off but it is not the rest yet remaineth for the people of God that we believing and abiding in Christ may have him for our rest and so be entring by Faith now and personally at Christ his next coming to encourage all Believers to firmness and constancy in this faith is the drift scope of the Apostle Rom. 9.19 who hath thus opened the same Methinks none should be so void of fear to affirm that as the Saying of the Holy Ghost which is given as the suggestion of an evil spirit Saying of a vain Man and so reproved Who hath resisted his Will as if none had or could which with grief I suppose true Believers will confess they have too often What other evils of dissention among Brethren c. the affirming of this devised Purpose to be both the Purpose of God and the Foundation and what other inconveniencies follow the maintaining of the last mentioned figment I will forbear to speak onely I confess for the reverence I bare to some I was a long time snared with this old fable till I experimented the evils mentioned and was brought to confess God in his Sayings true whoever be a lyar nor do I now blame any but my self who might have received good onely and not harm by what I read if I had not made Mens holiness and learning but the Scripture onely the umpire of my Faith and yet I have learned this That a Wolf in a Sheep's-Skin may for a time be imbraced and pleaded for by them that are no Wolves and so to be sober in judging yea this I farther confess That when I thought my self freed this last mentioned figment did a long time remain with me yea I was not freed of it when that my first published Tract called by the Printer The Vniversality of God's Free-Grace to Mankinde was put forth some Expressions there of it I wish were amended So that in this whole Chapter I own the blame of all the folly shewn to my self desiring of God as for forgiveness of all my Transgressions so of those in maintenance and favour of this old Fable or the last mentioned figment in Word or any Manuscript of mine desiring him that hath freed me to free others And yet I believe the eternal Purpose of God and the Foundation he hath laid according to his Purpose and his Election of that Foundation and of all in believing united to him to be verily true precious unmoveable unalterable as they are revealed in the Scripture as I have fore-declared CHAP. 12. The Conclusion about the Purposes of God to be known and believed THe Gospel as now come forth the Testimony of Christ in that which he hath suffered and done and what he is to and for them and what he doth to them that they might believe and what he will farther do to and for them believing his Father's and his own end in all this it is the Word and Minde of God yea the very opening and Declaration of the Heart Bosome Counsels and Purposes of God there is no Purpose of God cross to any part of this Testimony nor is there any Purpose that is God's but what is according to this Testimony which is the Word and Declaration of the Minde of the living God Rom. 6.25 26. Eph. 3.3 9. and called his Decree not to be doubted or waved from by any Suggestion of other secret Purposes or by feigned pretences of other meanings as if it were the Word of a Man that spake by guess or probabilities or according to appearances but to be believed and received as the word of the Almighty all-knowing God of Truth wherein the very mystery of his Will is opened to us Wherefore it becomes us neither to imagine our selves nor receive of others nor pry into any Purposes as if Purposes of God that are not declared in and according to the Testimony of Christ
remember Jude 5. How that the Lord having saved the people out of the Land of Egypt afterwards destroyed them that believed not and they being both there and in other places set forth for types and ensamples to us b 1 Cor. 10 1-11.11.18 I will instance yet that which comes nigher it is said Psal 78. He establshed a testimony in Jacob c. That the generations to come might know c. That they might set their hope in God c. And might not be as their fathers a stubborn and rebellious generation c. Which yet many of them were Psa 78.5 6 7 8. and did not set their hope in God as the story shews If it be replied This was but a Ministration I might answer This was God's End expresly that they might know and hope in God c. And that he did order and appoint insufficient and ineffectual means to bring his Ends about I hope none will say neither as I hope will any deny This giving of a Testimony to be a Type of his giving Christ for a Testimony for the same End But I will come to a closer Answer Isa 55.4 in that which the Lord affirms his own doing by the Mouth of the Prophet Jer. 13.11 12. As the girdle cleaveth to the loyns of a man so have I caused to cleave unto me the whole house of Israel and the whole house of Judah saith the Lord that they might be unto me for a people and for a name and for a praise and for a glory but they would not hear c. And so to this very business our Saviour himself tells us God sent not his Son into the world to condemn the world Job 3.17 vers 14 15 18 19 Ioh. 5.34 40 43. but that the world through him might be saved yet he doth not say or infer That the World shall all be certainly saved no not so but He that as he is displayed believeth on him shall be saved c. And so in his own personal Ministration he saith to the Jews These things I say that ye might be saved yet many of them to whom he preached to that End not would come to him nor receive his Words that they might have Life And the like may be seen in his end of sending his Gospel by his Servants so Act. 26.18 that all the way the word might used in setting forth an end aimed at implies sufficiency and effectualness in means to effect the end and good hope yea certainty if not willingly refused and resisted but not an absolute infallibility that the end in the blessed part of it shall be accomplished in fallen Men whether they attend and receive or no And all this is said not to wave one syllable in the Text but to shew what it saith not and how the word might is in such business in Scripture used when the ends of things that are to have their efficacy with and in fallen Mankinde are mentioned And so let us Secondly minde what he doth indeed say that is He gave himself for us that he might redeem us from all iniquity and purifie c. This expresly his gracious End of giving himself for us and so of his Oblation That he might redeem us from all iniquity c. which is partly hinted in the former Chapter shewing for what he offered himself which comes here to be enlarged as it hath reference to this expressed End and so that he might c. is 1. That he might have power and authority in the Nature of Man and as Man also even the Son of Man to be both Mediator between God and Men and to use what means he pleaseth to redeem Men from iniquity and to be the judge of Men and is foreshewn and doth yet farther appear Joh. 5.21 22-26 27. in our Saviour's own giving this as the ground of the Father's giving to the Son to have life in himself to call and to quicken whom he will and to execute judgement because he is the Son of Man And this also by himself explicated with his gracious End affirmed Thus it is written Luk. 24.46 47. and thus it behoved Christ to suffer and to rise from the dead the third day And that repentance and remission of sins should be preached in his Name among all Nations c. Phil. 2.7 8 9 10 11. Mat. 27 28. mat 28.18 19. And upon the account of his Sufferings and Sacrifice this power and authority being given him he from thence groundeth his own rightfull calling of them that are weary c. to come to him and on the same ground giveth commission to his Disciples to preach the Gospel and therefore he gave himself for us in sufferingâ— and offering Sacrifice that he might have this power and authority as the publick Man and in and with it use means by the vertue of his Oblation to save c. And that God hath given him this power and authority to this end Act. 5.31 32. is affirmed 2. That he might be filled in the very Nature of Man with the immeasurable fulness of the Holy Ghost to this End that the Love Wisdom Power Mercy Truth Goodness and Face of God might appear to be seen in him and the Holy Spirit proceed from the Father through him in his Name while in the means he is displayed And this our Saviour expresly affirmed Joh. 16.7 both That unless he did go away which was by his Death and Ascension to offer Sacrifice the Comforter would not come and also That if he departed he would send him and this also upon the account of his Sufferings and Oblation Isa 50.2 3 4 5 6. Isa 61.1 2 3 4. he had not only the forementioned Power but God the Lord hath given him the tongue of the learned that he should know how to speak a word in season to him that is weary And this explained by himself The Spirit of the Lord God is upon me because the Lord hath anointed me to preach good tidings c. And this affirmed also by the Father upon the account of his Sufferings and Sacrifice Phil. 2 7-10 Heb. 8. Isa 42.1 2-8 Mat. 12 18. 3.17 17.5 in which he was his Servant and still is in his Ministration as in the Father's well-pleasedness in him and Acceptance of his Sacrifice and Mediation he is his Elect yea as the publick Man Behold saith he I have put my Spirit on him and he shall shew forth judgement to the Gentiles c. 3. That he might by vertue of his Blood in this his Oblation Psa 22 12-22 40.9 10. Joh. 3.14 15 16 12.31 32. Isa 55.4 5. Isa 42.7 8. Joh. 5.25 26 Isa 52.15 Heb. 9.14 1 Pet. 18 19. Rev. 5.9 with this Furniture he hath upon the account thereof in the means he useth especially in the Ministration of the Gospel declare his Father's Name and Righteousness and be himself lift up and
and but once in the yeer and so at once in one day made the Atonement for all Israel and yet for particular defilements they needed daily washings and purifications still else they should have died in their uncleanness notwithstanding the Atonement made for them answerably Jesus Christ by his own Oblation once offered in the end of the World entred into the holy place and made the Atonement for the sins of Mankinde that they were fallen into and obtained eternal Redemption and is the Propitiation for the sins of the whole World and remaineth in the holy of holies a continual Mediator and Interceder that by vertue of his Oblation he may be taking still away the sin of the World and by a spiritual sprinkling of his Blood purifie the Hearts of Believers from their personal and particular sins without receit of which purifications Men may die in their own sins notwithstanding the Atonement that was once made for them and those High-Priests could not remain in the holy of holies so to intercede but came out again so soon as the Atonement was made and so the High-Priest's entrance in the holy of holies once in the yeer was principally the Type of the Atonement made by Christ once in the later end of the World and the Types of his Intercession was in other services of the High-Priest and Priests when the High-Priest was come out of the holy of holies Exod. 28.29 30. with Numb 18 1-4 22 23. with Lov. 1 2 3 4 5 c. when in a continual and daily service they made Intercession for the people by bearing or taking away their iniquities in Ministrations in the Sanctuary for them and burning Incense beside their oft Purifications which did rather type out the Intercession of Christ as is foreshewn and may be read in comparing Heb. 9 7-27 and 10.11 12 18 19. with 7.25 c. and so this Expression agreeth not with the approved Rule pag. 26. 5. There is no real difference between the efficacy of the Death of Christ and that of his Intercession upon the actual accomplishment of it f Pag. 216. Sect. 3. This is a very dark saying and tending to confound things distinct for sure the Oblation is already accomplished his Death over and past and he alive for evermore but the vertue of his Death and so of his Oblation abideth but the efficacy is that here to be minded and its efficacy with God is seen in this that he hath made Christ Jesus the Lord filled him with all fulness of the Holy Ghost given all Power and Authority into his Hands to dispose of all Men to raise the Dead and to judge all All this is given him as the effect of his Death and Oblation and for this he neither doth nor needeth to make Intercession Therefore the making the efficacies of Oblation Offerings and Intercession-making as both one without any real difference in the actual accomplishment is not right Besides the prevalency of his Intercession with God is by vertue of his Oblation-fore-accomplished and with and in the Furniture by it obtained and it alwayes and in all things for all he intercedeth prevaileth with God and so he obtaineth the making known of his Oblation and the Vertues thereof for Men and the Extention of many Means and Mercies and spiritual Operations to them all which are the efficacies of his Intercession with God for Men. But now the efficacies with and in Men are various some receiving and so meeting freely with blessing others refusing and upon that account condemned not that he intercedeth for their Condemnation but for their refusal of Mercies extended by the Intercession of him that had fore-bought them The efficacy of his Oblation is in that they are given into his dispose and he is their Lord and shall be their Judge which they cannot avoid and this obtained before Intercession made The efficacy of his Intercession by vertue of his Oblation is seen in the Patience Forbearance Mercy Means and Spirit extended to Men to bring them in to be his peculiar People and its efficacy in Men is in their believing precious but in their disobedient refusal heavy even tending to just Condemnation the manner of Christ's judging being according to the Mercies and Means he hath extended as Men have received or rejected And besides in those that do receive the Grace extended for his Intercession it is not all one and so prevalent in and with the best of Saints on Earth nor so abundantly efficacious with them as it hath been and is with God such thoughts I hope are far from us and not intended in the Expression but the Expression being Scriptureless Pag. 26. and not agreeing to the Rule I leave it 6. That Christ was sprinkled with his own Blood g Pag. 217. Sect. 3. This a very dark and Scriptureless Expression we read of his Garments to be sprinkled with the Blood of his Enemies when he revengeth the cause of his people Isa 63.3 but for being sprinkled with his own Blood we read not and what sense to devise to make this true in is beyond my understanding for we even all Mankinde in and through our first Father Adam were fallen under the guilt of manifold sins charged upon us by that Law under which we were fallen and these could not be pardoned without satisfaction made by Blood shedding and for this cause the Son of God took our Nature and was made under the Law for us and so that debt was reckoned on his account and he shed his Blood materially and died for our sins and rose for our justification and offered up his own personal Body a Sacrifice for us and so in compleating his Oblation he as it was his debt fully satisfied and as it was ours obtained by that Oblation full pardon for us And this was materially done by him and is not anywhere called The sprinkling of his Blood yea his material Blood if it were or could have litten or been sprinkled materially on any in his Circumcision or scourging or crowning with Thorns or nailing to the Cross or piercing with a Spear yet would it not so have cleansed any from sin any more than the supposed reliques of it profit any now the vertue of it for that being in the vertue of the Oblation offered to God and he being by his own Blood or with the vertue of it entred into the Heavens having offered the Oblation he is a spiritual Man and all he doth to us now he doth spiritually and so not material Blood as shed and yet the vertue of the same Blood that was shed he by making it known in the Gospel spiritually sprinkleth And this was also figured in the Law as is shewn at large in another Treatise And we Discourse of the precious blood of Christ c. 4. p. 22 23. notwithstanding the Atonement made in Christ by his Blood shedding and Oblation and the making it known with the pardon
writings we may discern that all the Sriptures testifie of Christ CHAP. 6. Of the next and sixth Revelation of Christ his person and personal coming in the flesh THe next Revelation of Christ was of his person and personal coming in the Flesh who he was what a one he was and wherefore come c. and this was first to Zacharias by an Angel Luk. 1.13 14 15 16 17. declaring his Son that should be called John to go before him in the Spirit and Power of Elias c. him before whom he should go the Angel called The Lord their God then by the Angel to the Virgin Mary her self declaring his conception and birth and who Luk. 1.26 27 35 Luk. 1.41 42 43 48 55 67 68 69 79. Mat. 1.20 21 23. Luk. 2.10 11 14 16 17. and what a one he should be and that he should have the Kingdom of his Father David then by the holy Ghost in the Prophecy of Elizabeth my life of Zacharias then by the Prophecy of the Virgin Mary the Mother of Jesus then by the Prophecy of Zacharias being filled with the holy Ghost then by an Angel to Joseph the espoused Husband of the Virgin Mary then to Shepherds by an Angel with a multitude of Angels confirming the same declaring his birth with the day and place thereof and that he is the Saviour even Christ the Lord and this tidings of great joy which shall be to all people And then by the Shepherds when they had both heard and seen unto others then by old Simeon who had it revealed to him and was inspired by the holy Ghost Luk. 2.25 28 32 35. and came and took him in his arms and declared him to be God's Salvation which he had prepared before the face of all people a light to enlighten the Gentiles and to be the Glory of his people Israel Luk. 2.36 38. And then by one Annah a Prophetess And after all this by certain wise men that came from the East to Jerusalem being directed to him by a Star Mat. 2.1 2 9 10 11. who declared him born King of the Jews and worshipped him and offered him gifts And after all this to John the Son of Zacharias declaring this Jesus to be The He Joh. 1.31 33. Luk. 3.1 2 3. The Christ c. to which John the Word of the Lord came at that time mentioned Thus and in many things now came to pass according to fore-prophecies Christ was declared to be already begun to be come in the Flesh and to be the Son of God and the Son of David the King of the Jews and the Saviour of the world the great Prophet and Messiah promised and that this very Jesus that was born in Bethlem of the Virgin espoused to Joseph and seen of the Shepherds and taken in the arms of old Simeon and witnessed to by Zacharias and John his Son even this very Jesus is he even the Christ c. and ready to set on his work And now the person of Christ thus come and thus witnessed and pointed out who he is and that he was personally on the earth and ready to set on his great business doing and that that very Jesus is he is more than ever was so revealed and manifested before and the beginning both of the performance and the more cleer opening of all the prophecies that have been of him from the beginning and so light began to shine forth more cleerly And now in this Revelation of Christ and for making him known according to this Revelation Isa 40.3 4 6 7 8. Mal. 3.1 Luk. 1.13 14 15 16.17 76 79. 3.15 16. Joh. 17.20 23. Luk. 1.15 44 76 78 79. Luk. 1,17 to prepare men that they might come into the acknowledgement of him it pleased God to chuse in Christ the Messenger of the Father and his own Messenger also fore-purposed and now declared to be his immediate Fore-runner to go before his Face to prepare his way and him he approved for this Ministration And for this blessed Ministration he was abundantly furnished in that he was filled with the holy Ghost from his Mothers Wombe and was confirmed by all the Declarations and Prophecies fore-mentioned given to him by the Spirit in the Prophecies and Instructions of his Father and was himself indued with the Spirit and Power of Elias to go on in his Ministration before the Lord and had the word of the Lord came to him revealed and inspired by God into him both in the Doctrine he had to teach and how to apply it to his hearers and also commission to testifie the Truth of it by baptizing with water And in this receit of the Word of the Lord that came to him he received his Commission to set on the business of preaching and babtizing and so did set on it in the fifteenth yeer of the raign of Tiberius Caesar Luk. 3.1 2 3 4. when Poutius Pilate was Governour of Judea and Herod the Tetrach of Galilee and Annas and Caiaphas High-Priests and what his Testimony and Doctrine was appears in that which is recorded of what he taught and delivered to be 1. That Jesus Christ is the Word that was in the beginning with God that was God and that was with God Joh. 1.1 2 3 14. Gen. 3.15 by whom all things were made that are made and that this same Word was made Flesh and dwelt among them Emmanuel God with us in our Nature and for us even he that was promised and manifested to do that great work for taking away our sins and destroying the works of the Devil 1 Ioh. 3.5 8. Ioh. 1.4 7 8. 9. so that in him is Life and the Life is the Light of Men and he is the true Light that enlightneth every one that cometh into the World 2. That he is the onely begotten Son of God and yet very Man full of Grace and Truth and being in the heart Joh. 1.14 16 18. minde and bosome of the Father knowing all his counsels and being one with him in his will and design and so in all his decrees and purposes and as Man having commission from him he hath revealed and declared him so as in knowing him his minde is to be known 3. That he the Man Jesus Christ being the Son of God Joh. 1.11 and perfect Man the Mediator between God and Man full of Grace and Truth declaring the Father he is so loving to Man and so bountiful to all that receive his Declaration and so believe on him that he giveth them of his own Priviledges even to be the Sons of God and so dispenseth to them of his own fulness so that as the Law discovering sin and sentencing to death and that part of it also which by types and figures in Sacrifices and purifications shadowing out a better hope to be looked to in Christ to come though afar off came by Moses even so Grace and free favour in forgiveness of
his called Disciples and then he after called and chose them to be Apostles and one of these notwithstanding all this Grace extended Joh. 6.70 17.12 Act. 1.15 26. Rev. 17.14 Ioh. 15.16 19. was false-hearted and became of the Devil and lost himself and so never came to trust in him after his Resurrection but another of his Disciples that so trusted in him had that place and office of his for those in and with him in this business approved of him are called and chosen and faithful and of these of his first Witnesses he saith You have not chosen me but I have chosen you that you should go Joh. 17.13 14 20. Luk. 10.1 2 17. Gal. 3.11 12 17. 1 Cor. 9.1 15.8 9. Act. 10.41 42. and bring forth fruit and that your fruit should remain And again Ye are not of the world but I have chosen you out of the world c. And as such he prayed for them that they might be fitted preselved and blessed in their Ministration And so likewise he appointed seventy others to go before his Face to evangelize And thus also Paul was chosen to be one of these first Witnesses and an Apostle and proves his Apostleship by this That he received the Gospel immediately from the Lord and that he had seen the Lord. And this the Apostle affirms of all the first Witnesses that saw and heard Christ after his Resurrection That they were witnesses chosen before of God and precious and commanded by him to preach unto the people and testifie c. so that of this first sort there is no question 2. He also in this choice did also chuse for carrying an end this business till his coming again those and all those approving onely those that in believing his Word as delivered and left upon record by his Apostles are by his grace brought in believing on him to be united and built on him and so to have his Word in their Heart And this is express 1 Pet. 2.3 4 5 9. Isa 59.21 61.1 2 3 4. That these are the spiritual house and holy Priesthood the chosen Generation and peculiar people called out of darkness into his marvellous light to offer up his acceptable Sacrifices to God by Jesus Christ and shew forth the praises according to what was fore-prophesied of such whence that hope of the Apostle to be enlarged by the Corinthians and that acknowledgement with thanksgiving of the Word 2 Cor. 10. sounded out to others by the Thessalonians and their edifying one another 1 Thes 1.8 5.11 14. to which he still exhorts them for Officers in outward Congregations I am not yet to speak but as they are one with the unfeigned Believers thus united to Christ who as they are admonished in their speaking or Ministration Rom. 12.3 not to presume beyond the measure of Faith dealt to them so they are exhorted according to the gift they have received 1 Pet. 4.10 11. to minister the same one to another as good Stewards of the manifold Grace of God and if any man speak to speak as the Oracles of God yea and in the midst of a crooked Generation Phil. 2.15 16. Mat. 5.13 16. 1 Cor. 12.7 to shine forth as Lights and hold forth the Word of Life as Jesus Christ bade And so the Manifestation of the Spirit is said to be given to every Man to profit withall And indeed the House being of God's building and not Man's by a Rule for so was the old Tabernacle and Christ being the Minister of this Sanctuary the High-Priest that is the Prophet and the spiritual Man that hath none but spiritual Priests to attend his service there being a change of the Priesthood that Law is also changed Heb. 7.12 and we have from Christ now no Priests by a natural birth or lineal descent but by a spiritual birth onely none by worldly Power Psa 68.11 Pro. 9.1 2 3 4 5. and Documents and Order but by the Teachings and Calling of Christ by the Spirit of Grace But for these two Points that is The means of carrying forth the Gospel and the Instruments approved and chosen thereto by God in Christ we may yet see much more in the next and last Point which followeth next to be spoken of namely The Furniture wherewith he hath furnished them and that with fulness of spiritual blessings both in knowledge grace wisdom and understanding and also with spiritual gifts of which now CHAP. 12. Of the Furniture of spiritual blessings the chosen Witnesses are endued with THe choice and blessed Furniture of the first Witnesses of this Revelation is set forth by the Apostle in Ephes 1 2 3 4 Chapters fully and cleerly Ephes 1 1-12 he begins with magnifying the Grace of God given him to minister Eph. 1. Rom. 1.1 2 3 4 5. 11.13 2 Cor. 11 12. Gal. 1.11 12. Til. 1.1 2 3. and the Office of and Furniture for the Apostleship given him as he did to the Romans and others but here more abundantly and in viewing the Excellencies he was to speak of he begins with Thanksgiving Ephes 1.3 Blessed be God the Father of our Lord Jesus Christ who hath blessed us with all spiritual blessings that is of Knowledge Faith Righteousness Peace and Joy in the Holy Ghost with all heavenly Riches and fitness to display them in heavenly places or things in Christ that is above and better then our Fathers of old See Part 3. ch 3. who had not heavenly places and things but earthy material Temple Altar Mercy-Seat High-Priest Sacrifices Incense Purifications c. yea and all distinct not one the other but each several and divided but we have a spiritual and heavenly Temple Altar Mercy-Seat High-Priest Sacrifice Incense Purification yea Father Brother Sonship Fellowship c. and all these one and in one Col. 2.9 10. 3.11 even in Christ in that preparation made and Furniture given us in Christ in whom was fulness of provision made for extending Grace in the several Revelations of him for the several Ministrations of him in the several Ages of the World as hath been shewn and so for this last Age of the World after his Resurrection 2 Tim. 1.9 10. 1 Pet. 1.11 12 19 20 21. Col. 1.26 27. Eph. 3.3 4 5. Eph. 1.4 in which he purposed the first Trusters in Christ to be his choice Ministers and in that purpose all this Grace was given us in Christ before the World began but since his Resurrection so revealed and manifested to us as never was to any before And this vers 4. According as he hath chosen us in him these words may be taken to be read as in a Parenthesis for an actual Election which was indeed passed on them and in that choice they received nothing but what was prepared in Christ for them before the Foundation of the World and this is a good and true reading and sense
on to Eternal Salvation Rom. 3.10.20 1.18 28. but also some of all sorts if not most of all sorts persisting in rebeâ—lious wayes leading to Eternal destruction Scripture and Mens manners so fully shew this that it needs no farther proof 2. As God in his Works hath put so in his Purpose he decreed to put a great difference between some Nations and other Nations as one to be greater and endued with more Priâ—iledges then the other yea sometime the lesser people or younger to be the chief and the greater or elder people to serve the younger and yet neither doth this Purpose or the fulfilling of it necessitate or imply the Eternal Damnation or hindring the Eternal Salvation of the inferior appointed to serve Deut. 7 6 7. 14 2. Psal 147. 19.20 Rom. 9.6 27. Act. 10.35 or of the Superior to be served So Israel a peculiar people above all other Nation though fewest in number yet were not all this Israel the Israel of God indeed in acceptance of and answering their Priâ—iledges and so not every of them eternally saved nor were all and every of the other Nations Eternally damned that Rule true according to his Purpose Rom. 2.6 11 25 26. and 3.9 but this is most cleer in those two people mentioned Gen. 25.23 And the Lord said unto her that is Rebecca Two Nations are in thy Wombe and two manner of People shall be separated from thy Bowels and the one People shall be stronger then the other and the elder shall serve the younger or Rom. 9.11 as some read it The greater shall serve the lesser Now Christ being to come of Jacob Esau or any of his Posterity in serving Christ that was to come of Jacob and so in a willing service of their Brethren the Sons of Jacob attending the Word and Oracles given them might through Grace be saved as no doubt some of them were Deut. 23.7 8. and means was by God appointed thereto And whereas many for their wilful refusal and violence though constrained did yet in another way serve Obad. 9 10 21. Amos 9.12 with Jer. 49.7 11. Job 2.11 Psal 87.4 5. 60.8 yet for that refusal and violence did perish yet of that Race it is found in Scripture many are eternally saved Isa 60 7-14 And as God in his Purpose differenced one Nation from another in superiority and inferiority so he purposed divers means for divers Ages in the World and to divers People and some means excelling other to some People the Word Oracles Gospel c. to other People onely a rumour of these with such teachings as are natural or by natural Mediums in the Works of Creation and Providence yet the Repentance and so the Faith and Obedience he requireth being no more or greater then according to the means he vouchsafeth and that such will be accepted and where more is given more is required This Purpose of such difference and the fulfilling it in extention of such different means hindreth not but that Rom. 2.3 4 9 12 13 14 15 17 26 27. of those that have but the lesser means yielding to repent believe and obey according to the help therein afforded shall be Eternally saved and those that have the greater means rebelling against the help therein afforded and so persisting in Impenitency Unbelief and Rebellion shall be Eternally damned Let this Caution be heeded God hath purposed some things that he will bring on all Men both those that shall be Eternally saved Caution III. and on those that shall be Eternally damned as namely That 1. Isa 45.23 Rom. 14.11 12. Joh. 12.32 Phil. 2.9 10 11. All Men one and other shall come before him and his Son Christ and he by vertue of his great suffering and Sacrifice offered for Mankinde and the Power Authority and Spirit received thereby shall draw all Men to him and they shall come and bow before Jesus and confess him Lord to the Glory of God yet onely those that by his goodness discovered and bands of love extended are prevailed with in this Day of Grace Rom. 10.9 10. Isa 45.24 Joh. 6.37 40. and so found coming to him and believing on him here with the Heart unto Righteousness and confessing him with the Mouth unto Salvation these shall say Surely in the Lord have I Righteousness and shall be Eternally saved All shall come to him but him that cometh now in the Father's drawing he will Eternally save and all that rebel against these drawings and persist so doing shall yet by his irresistable Power be raised from the dead Joh. 6.37 16.8 9. Isa 45.24 Phil. 2.10 11. and convinced of their sin for not believing on him in the Day of Grace and then to their shame and his Glory confess him Lord to the Glory of God before the sentence pass on them 2. Heb. 9.27 Heb. 11.13 1 Thes 4.14 Rev. 14.13 John 8.24 Eccles 11. All Men shall once die or suffer a change sutable to Death which is the way of all Flesh yet of these some die in the Faith and so sleep in the Lord and these shall be Eternally saved but others die in their sins and unbelief and these shall be Eternally damned 3. All Men shall also rise again by the Power and Authority of Jesus Christ at his voice 1 Cor. 15.21 22. Joh. 5.28 29. Luk. 14 14. Act. 24.15 but the Just such as have believed in Christ and done good shall rise in the Resurrection of the Just unto Eternal life and the impenitent and unbelieving in the Resurection of the unjust unto Eternal condemnation 4. 2 Cor. 5.10 Rom. 2.16 Mal. 25.34 46. Rev. 20.13 15. After Death all being raised they shall all come before the Judgement-Seat of Christ and be judged by him according to the Gospel and then all those that have believed in him and lived to him in the Day of Grace shall enjoy Absolution Eternal Life and Joy with him and all that have throughout the Dayes of his Grace and Patience rebelled against him shall then be cast into the Lake of Fire which is the second Death Let this Caution be also heeded For of all Purposes as set forth in these three former Cautions is not in this business directly but onely inclusively to be spoken God hath set in his Counsel Caution IV. Psal 145.8.9 1 Tim. 1.17 Joh. 12.13 Jer. 32.18 19 20. Isa 25.1 40.14 Prov 22.20 21. Act. 20.27 Psa 33.11 Eph. 1.11 and Purposes concerning the Eternal salvation of Mankinde or the Damnation of any of them an holy wise and heavenly Order agreeing with the Nature and Being of God his Soveraignty Wisdom Holiness Love Mercy Truth Justice and the Testimony of his Spirit concerning his Son Jesus Christ and his Love to Mankinde manifest through him all agreeing in one without any contrarying of one by another Hence his Purposes called his Counsel and said to be brought forth according to the Counsel of
difference prevailed with to believe in Christ and in that believing have been through the excellency and operation of that grace believed prevailed with to let all go for Christ to enjoy him and so severed from their Union and Fellowship with the World and their former vain confidences and designs and so chosen through the Sanctification of the Spirit and Belief of the Truth and set for love-services though through sufferings These are the Lovers of God and the Called according to purpose And of these and only such as these the Apostle speaketh in this 28 v. and these only are the Subjects of that he speaks in the two Verses following which are the reason ground and proof that he gives to confirm the Truth of this he hath said v. 28. We know that all things work together for good to them that love God c. for or because view the verses CHAP. 7. Of Romans 8.29 30. FOr whom he did foreknow Rom. 8.29 30 he also did predestinate to be conformed to the image of his Son that he might be the first-born among many brethren moreover whom he did predestinate them he also called and whom he called them he also justified and whom he justified them he also glorified Let the words be minded he saith not here or anywhere else That there were a sort of people foreknown and elect of God and given to Christ to die for them such a Saying would cross all the Doctrine of the Gospel and the very place it self for if any were so elect then Christ could neither be the Root nor Fountain nor Pattern of Election and so in these respects not the first-born among many Brethren as this place affirms him to be Nor doth the Apostle here or any otherwhere say That some of Adam's Sons were predestinate to be eternally saved and some to be eternally damned before the World was and that Christ came to save the one sort and not the other nor doth he here paint out any of fallen Mankind considered as sinners and unbelievers to be foreknown of God and thus predestinated by him nor is it appearing anywhere in Scripture That God hath foreknown or doth know own and approve any of the fallen Sons of Adam that live in unbelief 1 Pet. 2.9 Rom. 9.25 26 Psal 101.4 5.4 5 either before or in the beginning of the world or since or any till they be brought to believe in his Son yea to affirm such a thing is to deny and affirm cross to the whole Scripture and no way agreeing with this place which brings in onely the Lovers of God that are the called according to purpose as those and only those who have been thus foreknown and predestinated and are the onely subjects of this Election and Predestination here spoken of and so the saying is brought in to uphold and comfort such in the services of love and sufferings to which they are called and that we may cleerly understand the sense it will be profitable for us to minde according to Scripture-language what is meant 1. By Foreknowing 2. By Predestination 3. By Calling 4. By Justifying and Glorifying 5. What the end and scope of the Apostle here is And 6. what the way he takes to accomplish his end In all which the sense appears fully 1. Rom. 8.29 By foreknowing is cleer to be meant fore-owning approving loving and taking well-pleasedness with otherwise in our vulgar sense of the word knowing God foresaw and knew all things good and bad Luk. 13.27 Mat. 7.23 Psal 101. â— Psal 1.6 but in the Language the Scripture here speaketh the Lord doth not never did nor will know an unbeliever hypocrite and wicked Man but he knoweth that is upholdeth approveth loveth accepteth the way of the righteous and so though God be full of compassion and hath given his Son that we might live through him yet is he well pleased with none that having light and means in any measure extended do not accordingly believe in him and love him such however in love of compassion pitied and forborn and still called on and striven with to repent and believe yet till they do so repent and believe he is displeased with them Joh. 3.36 Psal 18.43 Isa 55.5 Rom. 9.25 26 1 Joh. 4.16 19 1 Cor. 8.3 and they abide under wrath and displeasedness And as they know not that is do not own and love the Lord so likewise they are not so known and owned of him and so while they remain such they are in this sense of approbation and special love not known not his people not beloved But if any man through the belief of God's love do love God that same is known of him so the Apostle brings it in as after their believing and turning from serving Idols when they knew not God Gal. 4.9 nor were known of him but now after ye have known God or rather are known of him for known unto God that is approved of God and well pleasing to him are all his works from the beginning of the World Act. 15.18 Joh. 6.29 1 Pet. 1.21 Rom. 5.5 8 10 when he hath made known his love through his Son and so brought Men to believe in his Son and in that belief shed abroad his love in their heart and so sprung up love to his Son and to him This is the work and he approveth it and loveth and approveth such Lovers of him Act. 15.19 Joh. 14.21 23 See ch 10. And this the Apostle affirmeth to prove it an evil work of any to trouble such in such Faith and love and so our Saviour affirmeth He that loveth me shall be loved of my Father and I will love him and will manifest my self unto him if any man love me he will keep my words and my Father will love him and we will come to him and make our abode with him So that these Lovers of God as they are the called according to purpose So they are the elect and owned known and approved of God even all of them and no other but them as is plain and evident in the Scripture As for the word foreknown or as some translate hath foreknown or as others knew before This word before doth no whit obscure the sense that is given or cross any thing said for if Men would take before Joh. 3.16 Rom. 9.8 11. 11.5 6 7 Eph. 1.11 as relating to the purpose of God mentioned vers 28. then it could be no other then his provision to own such lovers of him according to his order for his purpose standing and taking place for saving Men as is foreshewn which will run into one with that said and to be said But it is cleer the word fore or before knew hath not relation to the persons spoken of in vers 28. as considered before or otherwise then as they were lovers of God and the Called according to purpose and so considered as Lovers of God and the Called according to purpose
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
7.19 24 29. 1 Chron. 17.17 27. even so this part of it now made with David is so made that it might have divers times and degrees of fulfilling as is also expresly to be found written The first fulfilling was according to the Letter 1 King 8.15 20. 2 Chron 6.1 10 1 King 11.36 suitable to the Covenant given by Moses that they were under and this began when Solomon was setled on the Throne of David and had built the Temple as is confest plainly yea and after a great breach yet a continuance of fulfilling avouched The second fulfilling is spiritual Luke 1.31 32 33 69 70 71 74. Joh. 1.49 Act. 5.31 32. 1 Pet. 3.23 Heb. 7 8. Psal 110.11 Col. 1.12 13. and that began when God sent forth Jesus Christ and he had suffered and overcome Death and offered up the acceptable Sacrifice and sate down on the Right-Hand of God and received all fulness of Spirit in the Man and sent forth thereof to Men to convince the Rebellious and lead Believers into all Truth and so by that Spirit rule in the Hearts of his People while they as he was are strangers and sufferers here and this is plainly confest and the continuance likewise The third Rev. 5.10 1 Thes 4.14 15 18. Psa 102.16 Heb. 11.13 40. Rev. 11.18 last and compleat fulfilling is That which shall be both spiritual and literal if I may use that term because it shall be on Earth though the Earth renewed and to Soul and Body though both spiritual c. and to all Israel yea this shall be to Abraham Isaac Jacob and all the twelve Tribes of Israel and all the spiritual Seed together even all that sleep in the Lord and all that are surviving at his coming when Jesus Christ will personally and visibly appear and come and take unto him his great Power and sit upon the Throne of David in Jerusalem and raign in Jerusalem and over all Nations of the Earth and all Kings fall down before him all Nations serve him And the Covenant thus fulfilled Heb. 11.14 15 16. 1 Chron. 16.15 19. Rom. 4.16 Gal. 3.7 8 16 26 29. 5.5 Levit. 26.44 45. Deut. 4.31 Psal 105.8 9. 1 Chron. 16.15 16. and this settlement and Kingdom is that which is promised and which all the Fathers waited for through Faith and which all the spiritual Seed are to wait for as Abraham's Seed to whom through Promise it is sure by Faith and they have professed so to wait for it the time place manner prosperity and duration of it being foreshewn and that God for performance of this and the whole Covenant made and as made with the Fathers Abraham c. hath confirmed for and will perform it to their Seed according to his Promise he doth for this remember this Covenant as made with them and wills us so to heed and minde and wait for it as sure in Covenant as made with them and directs us not to look for another personal making of it to us to make it surer to us to whom it is sure enough in that first making in Faith whereof we wait to receive and enjoy it and not for any other making but the making in performance The first fulfilling is past as confest to begin with Israel and Solomon and if any conjecture It was made again with Solomon it is cleer it was not made with him 2 Chron. 7.18 6.16 2 Chron. 7.16 22. 6.15 16. 1 Sam. 12.20 25. as with Abraham Isaac and Jacob nor as with David but as both David and Solomon was under the Law given by Moses and so God did graciously minde Solomon of the Covenant fore-made with David as he often doth Believers now without so making it over again with him and so Solomon understood it and he promised Solomon the continuance of the Kingdom in that manner he had received according to his keeping of that Covenant given by Moses and not otherwise and so he understood it and such was the promise to all Israel for the continuation both of King and Land and so the everlasting Covenant is fully and surely already made and other makings of it I have not to treat of nor other Covenants to be made but as they are Branches of this and made in some performance of this Covenant And so I shall mention three things in this business according to the performances of the Covenant made with Abraham and that is first In his sending forth and giving Christ the promised Seed displayed in the Gospel so he hath given him for a Covenant to be received by Faith Secondly In the Dispensation of his Goodness and Spirit through Christ he hath given by Christ a New Testament for the nurture and guidance of Believers and Receivers to the Inheritance And lastly In the coming again of Christ the making the Covenant by a compleat Performance I shall confider each of these CHAP. 6. Of Jesus Christ being given for a Covenant GOD promised Isa 42.1 6. 49.8 and according to his Promise hath given Jesus Christ The Seed of Abraham of David The Saviour of the World and Propitiation for the sins of the whole World The Lord of all and Head of the Church that hath satisfied the Law and is full of the Holy Ghost The Heir The King The Son of David and The Son of God for a Covenant to Believers the People that are his Seed so that he is The Messenger of the Covenant and he with whom the Covenant was first made and in whom it was confirmed to Abraham Mal. 3.1 Gal. 3.16 17. Heb. 9.16 23. 13.20 Psal 89.28 2 Cor. 1.20 Heb. 8.1 2 6. and hath confirmed the Covenant with his own Blood and with him the Covenant stands fast for ever so that all the Promises of God in him are Yea and in him Amen and he is The Minister of the Covenant by whom God will perform all that is in it And so I shall here onely in what is implied or exprest in this saying That God hath given him for a Covenant consider what I am helpt to underdand 1. That he is given for a Covenant implieth That he is given or made to appear in the Gospel Joh. 1.18 Mat. 11.27 2 Cor. 4.6 Heb. 1.2 3. Isa 42.1 6. 49.6 Gen. 3.15 1 Ioh. 3.5 8. Gen. 12.3 1 Ioh. 2.2 4.14 Isa 42.7 49.9 that he may teach and Men in beholding and minding him may know the Covenant and so be brought in to him to enjoy it which is a new and cleer and more alluring and powerful way of teaching it and bringing to it then ever was before so he is affirmed to be given for a Light to the Gentiles and to shew forth judgement to them and be God's Salvation to the ends of the Earth And this must needs be so when he is set forth who is the promised Seed that came to take away sins and destroy the works of the
other of an heavenly Inheritance with promise in their believing of Spirit to teach assist comfort and lead them They both were confirmed with Blood but not with like Blood the one with the Blood of Bullocks and Goats the other with the precions Blood of the Lord Jesus Christ They both had the Mediator in whose Hands they were given to officiate between God and the People to make known the minde of God unto the people and teach and guide them and to deal for the People with God in Prayer for the pardon of their sins and continuance of Mercies and Helps that they might come to the promised Rest but they were not both alike the one was a faithful Mediator a Man of Peace and loving the People Heb. 3.1 2 3 4 5 6. 8.1 6. 7.25 yet not a Prince of Peace that could create or instill Peace into the People nor sway their Hearts to his directions nor could he enter them into that Canaan but the other the Son of God and Son of Man Emmanuel God with us one with God and one with us the Prince of Peace that can create and infuse it and is able to save to the utmost all that come to God by him I might add two things more namely That they both had the Gospel and everlasting Covenant Deut. 4.34 30.11 15. Rom. 10.4 5 6 10. 2 Cor. 3.3 4 5 6 18. to preach in and under the Ministration of the Testaments but the one in and with the Letter giving no Life but requiring doing for Life and the other in and with the Spirit giving Life requiring onely believing and so receiving that which would work in which they might live And they both had Ministers the one Elders Priests and Levites to minister the first Testament in which was carnal Observances the other Apostles and Ministers in preaching the Gospel to hold forth and minister the New Testament in which his Spirit goeth forth to write it in the Hearts of Men. In all which Agreements and Differences between them and the excellency of the New Testament above the Old we may conceive what probably the New Testament is And yet with all this 2. That chiefly to be minded is that general and positive Rule Gal. 2.20 Gal. 3.20 A Mediator is not of one but God is one If this new Covenant were such as those with whom it was once made were in no sort Transgressors or alienated from God or if the Covenant were so made that the People with whom it is made there could be no Transgression on their part occasioning displeasure and difference then there would have needed no Mediator of this Testament If any say There needed a Mediator to make peace between God and fallen Mankinde This is very true but here is treated of a farther Mediation that is by vertue of that Blood Heb. 9.15 by which that Peace was fore-made by the Mediator If any say There needeth such a Mediator with God for procuring Patience Eph. 2.13 14 16 17 18. 1 Tim. 2.5 Mercies and Means to bring in fallen Mankinde for whom the Peace is made that they may know it and believe This is very true also and Jesus Christ is so the Mediator also but yet the Mediation here treated of is a Mediation for those who by his former Mediation are brought in to him and in Covenant with him for it is the Mediation of a new Covenant coming in after and making old that by Moses Abraham was first called and found faithful with God and then he made the everlasting Covenant absolutely with him which was confirmed in Christ the Mediator but not then mentioning a Mediator to mediate for his enjoyment of it being immediately given But when a Covenant is exprest to be given in the hands of a Mediator and the Mediator set to be the Mediator of that Covenant that those covenanted with may receive and enjoy that promised there is an import of some weaknesses and breaches and dangers thereby in those for whom the Mediation is made that they may be preserved to receive Till I saw this I judged the first Fruits of the everlasting Covenant to be the New Testament verily and onely and so this New Testament to be as absolutely made and as free from all respect of any thing on the Believers part as the Covenant made with Abraham was or that with Noah either But now I see my thoughts must be rectified yet is this no discouragement nor damage to me nor need be to any Rom. 8.32 36. 5.8 10. Heb. 9.14 15. 8.2 6 10. 7.25 Eph. 5.25 26 27. Isa 61.4 See par 2. ch 13. considering what a Mediator we have what he hath done for us how he is furnished for us how vertuous his Blood is and how for that cause he is the Mediator of this better Testament consisting of better Promises even to this end That the called may receive the promised Inheritance This being his work to wash and cleanse Believers that he may present them spotless and to give them beauty for ashes c. so that here is strong consolation against our weakness And in all hitherto said we may discern that the New Testament is something more then the Declaration of the Gospel as now come forth in mentioning the beginnings or declaring the Covenant made with Abraham or declaring the New Testament it self and yet something less then the New Covenant as made with Abraham or as to be made with him and all his Seed together and though a Dispensation of the first Fruits of the Spirit of the everlasting Covenant be in this New Testament yet that is also according to the New Testament both held forth and dispensed and if that already said will not shew what it is I will assay to more cleerness 3. For Scripture Expressions to help us I shall put a few to be considered Joh. 1.17 The Law was given by Moses but Grace and Truth came by Jesus Christ. Here is first affirmed That the Law that requiring so exact a Righteousness as it discovered and in every one sin sentenced to the Curse yea even for the least short coming and so killing and that of Levi and the Priesthood enjoyning so many Sacrifices and Ceremonies to be done or else every Transgression received a just Recompence of Reward and though done yet they did not purifie the Conscience nor make the comers to them or doers of them perfect but onely shadowed out him that was to come that they might look to him and be saved This Law came by Moses God gave this Covenant by him But Grace and Truth came by Jesus Christ This next affirmed Grace that is free undeserved and rich Favour and Mercy in forgiving sins and accepting into Favour and Sonship by Jesus Christ that died for our sins and so fulfilled Truth and satisfied Justice and so made the Atonement and rose just as the publick Man for our Justification and
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
I will remember their sin no more Minde these words and see That this Covenant was not then made when Jeremiah wrote it he saith neither I have made nor I do make but I will make nor doth he say I will presently make for the old faulted Covenant yet was and for a long time to be in force but After those dayes I will make the last of those dayes being not yet come and so the Covenant yet not so fully made as here is promised to be made and so in them I will view the three things mentioned I. The Time when this Covenant is to be made is cleerly express to be after those dayes he saith not these dayes as speaking of the dayes of his prophecying onely or those neer following after but the dayes of which he prophesied that must first come and the things therein to be done first done and then after those dayes and those things done in them he will make this Covenant it is nowhere said in respect of the fulness That he will make it before as for a dispensation of a spiritual first Fruits and a New Testament made to nurture Sons to wait for the fulness in the making this Covenant to come in its time this was to be and hath been done by Christ at and since his first coming and is here intimated verse 31 c. as is foreshewn But for the fulness before that be done and the Covenant so made the whole House of Israel that are then surviving even Israel and Judah the natural seed of Abraham Isaac and Jacob must be first brought into their Land and converted and then Jesus Christ the Son of Abraham and David must visibly descend from Heaven and all the Saints be raised and changed and come with Jesus Christ and break the power of all Oppressors And then when these things are done after those dayes he will thus make this Covenant as is said And this is that said here by this Prophet as elsewhere by the rest of the Prophets This Prophet speaking of all the Families of Israel to whom God will do this saith Behold I will bring them from the North-Country Jer. 31.1 2 3 4 6 7 and gather them from the coasts of the Earth with them the blinde and the lame the woman with childe and her that travelleth with-childe together a great company shall return thither They shall come with weeping 9 and with supplication will I lead them I will cause them to walk in Rivers of waters in a straight way where in they shall not stumble For I am a Father to Israel and Ephraim is my first-born He that scattered Israel 10 will gather him and so on to verse 16. in which he promiseth That the Children of Rachel shall come again from the Land of the Enemy to their own Borders including the Children slain by Herod in and about Bethlehem Mat. 2.17 18. which shall be then also raised and so on to the 27 v. Behold 16 27 the days come saith the Lord that I will sow the house of Israel and the house of Judah with the seed of man and with the seed of beast 31 33. and so on to verse the 31. saying Behold the days come saith the Lord that I will make a new Govenant with the house of Israel and with the house of Judah And what and when it shall be he sheweth in verses 33 34. and pointing to the time he saith After those dayes that is those dayes as then to come and in the greatest measure and full sense yet also which he prophesied of from the 8 verse to the 30. And this he again after affirms and explains Behold Jer. 32.37 38 39 40 41. 3.14 18. 24.6 7. 30.16 22. Ezek. 11.17 18 19 20. I will gather them out of all Countries whither I have driven them in mine anger and I will bring them again to this place and I will cause them to dwell safely and they shall be my people and I will be their God c. and I will make an everlasting Covenant with them c. And so elsewhere and so other Prophets Thus saith the Lord I will gather you from the people and assemble you out of the Countries where you have been scattered And I will give you the Land of Israel and they shall come thither and they shall take away all the detestable things and all the abominations thereof from thence and I will give them one heart and I will put a new Spirit within you c. And again For I will take you from among the Heathen Ezek. 36.24 25 26 27 28 38. 34.22 23. 37.22 23 24. Zach. 14.5 and gather you out of all Countries and bring you into your own Land Then will I sprinkle clean water upon you and you shall be clean c. A new heart will I give you c. So the Time is cleer and that Christ the Son of David and all the Saints raised must first come with him and then in that time this Covenant be made it is cleer in many places as is shewn Part 2. chap. 17. and chap. 18. part 3. chap. 5. part 5. chap. 5. Now if any demand Why I call not these things the making of the Covenant in performance seeing there is a performance of so gracious and great things in them all I answer Because 1. The Text doth not so call them but speaks of these things to be performed first and of the Covenant to be after-made which is a good answer 2. This Covenant is to be made with the spiritual Seed which all these were not till then so made If any say They were both before the spiritual Seed by Election for as touching Election they were beloved for the Fathers sake That hath been already answered the Election mentioned Rom. 11.28 is not of the persons cast off but of the Fathers whose natural Seed they were for of these scattered it is said I will have mercy on Jacob and will yet chuse Israel Isa 14.1 2 3. Zach. 1.17 Ezek. 20.5 Ier. 2.2 1 Deut. 7.6 8 Rom. 11 26 27 28. and set them in their own Land and strangers shall be joyned with them and they shall cleave to the House of Jacob c. And again The Lord shall yet chuse Jerusalem So as the Lord of old chose Israel by bringing them out of Egypt and giving them his Statutes c. and so planted them a noble Vine wholly a right Seed and this for the love of the Fathers So the Lord will again chuse Israel and make them wholly a right Seed by the personal coming of Christ again who shall come out of Sion and turn away ungodliness from Jacob and then make the Covenant with them and this for the Fathers sakes Which gives farther answer 3. The persormance of those mentioned things Levit. 26.44 45. Deut. 4.30 31. Psal 105.8 are from the remembrance of the Covenant made with
same Spirit and Covenant yet there is as much difference between this given and that promised as between a handful or first Fruits of the Corn and the whole fulness of the Harvest which is in this making of the Covenant now treated of in which it appears they shall all be made sinless and righteous perfect in the love of God and one another compleat in all true holiness II. And I will be their God and they shall be my people Jer. 31.33 30.22 32.38 Ezek. 11.20 Exod. 3 4 6 20. Psal 120. And this appears in that which went before in verse 32. and several places to be spoken emphatically to be understood in a higher sense and after a more eminent manner then ever before for he was their God and they his people when they were afflicted in Egypt and in more manifestation when they were in the Wilderness and still more appearingly when they were setled in Canaan and his Worship setled among them and of these remaining while Jeremiah prophesied among them and still more manifestly in special manner Rom. 9.24 25 26. he is our God who believe in Christ and receive of the first Fruits of the Spirit and we his people but here is cleerly more implied to be done after those dayes and here and elsewhere exprest as namely That he will multiply his wonders among them and his favours on them so as he will make himself known to all Nations to be their God Ezek. 36.36 37.28 Isa 60.14 Ezek. 37.26 27. and make them known to all Nations to be his peculiar People when the Heathen shall know That he is the Lord and That he doth sanctifie and build Israel and shall acknowledge them The City of the Lord The Sion of the holy one of Israel yea he will set his Sanctuary in the middest of them for evermere yea he saith My Tabernacle also shall be with them yea I will be their God and they shall be my people And so he hath opened his own meaning And what this Sanctuary and Tabernacle is and from whence it comes and where it shall be he hath told us viz. Jesus Christ The Son of God The Son of Man The Man in whom the fulness of the Godhead dwels bodily he that is in the Father and the Father in him he is the Temple and Sanctuary and no other like the old Temple or new formed Church-Governments under the Gospel in this City for the Lord God Almighty Rev. 21.22 Ezek. 37.22 24 25. 34.23 24 30. and the Lamb are the Temple of it and he the Son of David shall sit on the Throne and be the mighty King and Governour among them and Christ also coming with his Saints those that in Spirit are now in Heaven the Jerusalem that is now above these shall come with their Lord and Master down from Heaven and receiving their Bodies glorified the great City the Holy Jerusalem descending out of Heaven from God having the Glory of God upon her Of which it is said I saw the holy City Rev. 21.2 3. new Jerusalem coming down from God out of Heaven prepared as a Bride adorned for her Husband And I heard a great voice out of Heaven saying The Tabernacle of God is with men and he will dwell with them and they shall be his people and God himself shall be with them their God Thus we have it cleerly opened so that these Saints this spiritual Seed Dan. 7.14 27. Ezek. 48.35 See Part 2. chap. 18. shall be Princes among the people and sit upon Thrones with Christ raign with him And all the Kingdoms under the whole heavens shall be given to the people of the Saints of the most High and all nations shall serve him and the name of the City shall be from that day The Lord is there Thus will God be with them their God and they shall be his people Thus owned by him III. And they shall teach no more every man his neighbour and every man his brother saying Know the Lord for they shall all know me from the least of them to the greatest of them Jer. 31.34 saith the Lord. To know the Lord is both to understand and know That he is Jehovah and that he is infinite in Wisdom Power Goodness c. and to know that is acknowledge Jer. 9 24. Joh. 17.3 love and adore him as the Lord as he doth discover himself such a one in and by his Son Christ and thus to know the Lord every Man except Jesus the Son of God that hath lived or doth live upon this Earth in their several Ages have needed and do need to be taught this knowledge and it is the part of every Man Exod. 18.16 Deut. 4.34 39. 6.11 7.9 Joh 5 27. 11.16 1 Chron. 28.9 according to his understanding and Faith to teach and receive teaching from his Brother saying Know the Lord. But because in respect of some this is confest of all I forbear further proof onely because some conceit established Believers past this need since Christ came I shall consider the place alledged for it which is 1 Joh. 2.20 27. Ye have an unction from the holy One and ye know all things The anoynting which ye have received of him abideth in you and you need not that any man teach you but as that anointing teacheth you of all things and is truth and is noâ—ly and even as it hath taught you you shall abide in him This place being a sweet needful instructing Truth crosseth nothing here foresaid for the Apostle speaks here of a first fruits of that promised spiritually dispensed Jer. 31.34 Heb. 8.6 10.1 Joh. 5.20 Rom. 8.22 23 24 25. Heb. 11. 13 40. Heb. 11.1 and not of the Harvest as a pears in his former after-Discourse for as he that receiveth Christ receiveth all things with him but still according to his receiving either by spiritual discerning and believing or by open sight and enjoyment so he that knoweth Christ knoweth all things but still according to the manner of his knowing either through a Glass dimly by Faith or else in open view seeing as he is seen Paul confesseth the first to be now in this life but the later 1 Cor. 13.12 1 Joh. 3.1 2. at the time we are speaking of and so this Apostle confesseth the former to be now but the later not to be enjoyed till the time of the visible appearance of Christ And so he saith not Ye need not that any Man teach you saying Know the Lord for that anoynting teacheth you of all things but that he saith is Ye need not that any man teach you 1 Joh. 2.27 but as that anoynting teacheth you of all things c. that is as the Spirit in the Testimony of Christ in that Doctrine of Christ in which he hath helped you to believe in Christ and by that Doctrine teacheth you of all things do ye
his fulness and our interest in him and enjoyment of him who saith Because he liveth we that believe in him shall live also and it is better and safer for us that it is in his Hands then if it were in ours we may better betrust him then our selves for keeping it And knowing all this revealed in the Revelation of Christ and so testified in the Testimony of Christ and therein the Purposes of God to be declared to be such and according thereto the Promises of God given forth and all the Promises assured by his Covenant and now Christ given us for all so as believing in him he is ours and he being ours all that is his is ours his Father Spirit Promises Covenant Inheritance and we his as is all plentifully shewn and proved before in this Treatise Who then can desire a better firmer and stronger assurance of God being ours and with us to preserve us to the Inheritance I confess I have formerly fancied some more particular and personal thing in which I now see I was mistaken And because I meet with Expressions importing the same in others I owning it as my own former mistake will endeavour to remove it from others in considering one Expression more of Mr. Owen's of whose minde in that also I conceive my self to have been CHAP. 11. An Answer to an Expression seeming to cross this last said about assurance or else to give a better THis I finde in Mr. Owen's writing Pag. 139.2 viz. God being with his People from henceforth even for ever is from his giving in that Promise Psal 125.1 c. into their souls in particular and their receiving it in their Generations according to their appointed times even for ever So far he But this saying suits not with the Gospel setting forth Christ to have come in the flesh and to be given for God's Salvation to the ends of the Earth and for a light to the Gentiles and for a Covenant to the People nor is there any place of Senpture in its own plainness and simplicity either to assert it or countenance it no not that very Text it self Let it be considered as agreeing with others 1. They that trust in Jehovah as Mount Sion is not moved Psal 125.1 2. remaineth for ever or as some read it They that put their trust in the Lord are even as the Mount Sion which may not be removed but standeth fast for ever or as we read it They that trust in the Lord shall be as Mount Sion which cannot be removed but abideth for ever 2. The Mountains round about it and Jehovah is round about his people from this time and for ever or as some read it The Hills stand about Jorusalem even so standeth the Lord round about his people from this time forth for evermore or as we read it As the Mountains are round about Jerusalem so the Lord is round about his people from henceforth even for ever All comes to one sense in every reading but neither the Text it self nor any Translation of it doth thus read it That such as from God's giving in these particular words to their Souls and they receiving it they shall be as Mount Sion c. nor any such manner of saying here or elsewhere I will not press that I understand not though some of the Learned render it as the Chaldee Explanation and Exposition to be thus The just which trusteth in the word of the Lord and so Jehovah the divine presence or Majesty of the Lord is round about them I say I will not press this though it be far more agreeing with the Text then the former device being suitable to the same thing spoken by another Prophet Isa 26.3 4. Thou wilt keep him in perfect peace whose minde is stayed on thee because he trusteth in thee Trust ye in the Lord for ever for in the Lord Jehovah is everlasting strength But not to press farther the words countenance not at all such a saying as I am answering But 2. Evident it is here That the Lord by this Prophet delivereth the same Doctrine for the comfort of his People Psal 125.1 2. with Hab. 2.3.4 that he did after in discovering the Vision to and by the Prophet Habakkuk The vision is yet for an appointed time but at the end it shall speak and not lye though it tarry wait for it because it will surely come it will not tarry Behold his soul which is listed up is not upright in him but the just shall live by Faith And this is cleared to us by the Apostles to be Rom. 3.22 23 24 25. 4.5 5.1 2 5 6 8 10. Gal. 2.16 That sinners ungodly ones coming in through the Love of God commended in the Death of Christ for sinners to believe in his Blood and therethrough to believe in God to be saved through Christ That God justifieth these through the Blood of Christ and they receive this justification through Faith and so are justified Rom. 1.17 4.22 25. Gal. 2.20 3.11 5.5 6. or just by Faith And these are the just ones of whom Habakkuk speaks And doth not the Apostle farther declare That these just ones do live abide and receive all their strength encrease and safety by Faith in trusting or believing in the Lord and these are the Trusters in God and Livers by Faith of whom both the Prophets speak And to all such Trusters in the Lord that said Psal 125.1 2. is strong Consolation and he should do an evil work that should take them off from this confidence begot in them by the Grace of God in Christ commended through his Blood to sinners by saying Oh you may be deceived and steal this in trusting on the Lord without warrant if these words Psal 1.25.1 2. were not given in in particular to your Souls and you so received them and then it will prove Gravel to you c. But I desire to wrong none I suppose he limiteth it not to these very words But if any such-like be so given in and received as Son be of good cheer thy sins are forgiven thee or I have blotted out thy transgressions as a cloud for my own Name 's sake or I have loved thee with an everlasting love therefore with loving kindness have I drawn thee or any such-like But though these be great and special mercies to be spiritually streamed into the heart yet not rightly taken or used if it be for such an end as to take them for Gods making the everlasting Covenant with us in particular as with Abraham for all these but one were spoken to the Church in general and were not the making but the remembring of the Covenant made with Abraham which though made in particular and personally with him and so with Isaac and Jacob and after with David in respect of the Kingdom yet was it not made with them or any one of them for themselves in particular but for them
things to them till they were fit to be taught what he now writeth and so would he in his Ministration where he met with them but not for fear of these leave off his intended business thus directed to such as were capable to receive profit by it that also one Reason 4. Because if there should be any among them of their Society to whom he directs this Epistle that have not onely known by a ministerial Teaching the Foundation what it is and the Oracles of God in and by it what they are and the first Principles thereof and so hold them all in Opinion but in the Ministration of the Gospel and their understanding these things have been illuminated by the Holy Spirit and so wrought to Repentance from dead works and such Faith towards God as they tasted of the heavenly Gift and so that the Lord is Gracious and in usefulness of the Doctrines of Baptisms with Word Water Afflictions and Spirit were made Partakers of the Holy Ghost in his spiritual Evidences Operations and Gifts and in the Assemblies Prayers and laying on of Hands of his People have tasted of the good Word of God in his faithful performance of his Promises and in the belief of the Resurrection and eternal Judgement have tasted or felt the spiritual efficacies or powers of the World to come all which he believeth to be in these he writes to And if such do fall away he will not say there is any such among them he is better perswaded of them but if any such he saith not if any that are yet ignorant of the first Principles for notwithstanding their declinings they may be hopefully taught them again but if any such as they fall from the Foundation and first Principles and so fall away even as to the Galatians Whosoever of you of you that received the Spirit of Adoption in belief of Christ crucified for you are justified by the Law Gal. 1.6 3.1 4.4 7. 5.2 3. and so Christ become of no effect to you ye are fallen from Grace And so here they that having received all this before mentioned if they fall away it is impossible to renew them again to Repentance c. and so the laying again of the Foundation and opening the Principles to such Chap. 6.4 5 6. will not be of any profit for them therefore the thoughts of such shall not hinder But he will forbear further discourse in this Epistle of those first things and proceed to his intended business and that another Reason and in them all a full Answer of the cause of his present leaving such a discourse Quest 4. What that going on to perfection is he craveth Liberty for and therein exhorteth them to the same Answ That is evident and manifest in all this Epistle to be no other but to instruct them Ch. 5.10 17. 6.19 20. 7.1 25. 8 9.12 28. 10 c. and that they might be instructed farther in the Ends Vertues and Excellencies of the Cross of Christ his Blood and Sacrifice his Oblation declared in the word of the beginning of Christ as declared discovered and shewn forth in the Excellency and Prevalency of his ever-abiding Priesthood after the Order not of Aaron but of Melchizedec and of his Mediation of the New Testament and of his continual Intercession by vertue of his Blood and Sacrifice once offered and all this Mediation and Intercession for his called that come to God by him to fit them for and preserve them to the Inheritance that they may live by Faith in him and look for his coming again and then receive it that by instructing them in the Knowledge and Faith hereof Eph. 1.17 20. 3.14 15 20. 2 Pet. 1.1 2 8. they might be more built on Jesus Christ and grow up into more Union and Fellowship with him and Conformity to him And in these Answers we may be helpt to see his meaning and drift in saying Therefore leaving the word of the beginning of Christ let us go on to perfection CHAP. 5. Of Hebrews 6.1 NOt laying again the Foundation of Repentance and of Faith towards God As if he should say Do not put us to that by such discourse to be still and again laying the Foundation and so to hinder us from building thereon In which manner speaking we may note 1. That the Foundation was forelaid among these The Oblation of Christ taught Heb. 10.32 3.1 6 14. 1 Cor. 15.1 2 3 4. Gal. 1.6 9. 3.1 4.7 c. with the first Oracles thereof and the first Principles opened and pressed and the same heard known and in believing received and the spiritual Efficacies experimented by these Hebrews who were illuminated Holy Brethren Partakers of the heavenly Call as it was with the Corinthians they had not onely heard but received that in which they stood and in retaining should be saved and so the Galatians 2. That the Foundation laid was not the Principles here named as Repentance Ezra 4.10 5.16 Zach. 4.9 c. but the Foundation is that in which are and from which the Oracles come that teach the Principles and on which they are founded it being the Ground Motive Builder and Foundation of them as the Foundation of an House or Temple is not the House or Temple but that on which the House or Temple is builded 3. That the Foundation is that which is first brought forth and laid 1 King 5.17 6.37 38. yea perfectly and-compleatly laid before any other thing be laid or built on it and so nothing laid under it or before it not any thing to be built on before it or besides it but it first and first compleat and then all that House or Temple and every stone to be laid on and builded comes after and is builded on that first-laid Foundation and so the whole House and building being on that Foundation that is sure and firmly laid the Foundation is the Upholder and Bearer of all the whole building that is builded on it This is plain to any â—uk 6 48. 4. That in spirituals of all the Principles here mentioned and of all that farther growth and excellency the Apostle presseth to of all Repentance towards God Faith in God Love to God Walking with God Hope in God of Vocation Sanctification Election of Union and Fellowship together with him of Teaching Baptizing Praying of Perserance and Enjoyment of the Inheritance Jesus Christ as set forth in the Gospel in which he is Evangelized in respect of what from eternity he was 1 Pet. 1.25 Phil. 2.6 10. Rom. 3.25 1 Cor. 1.17 18. 2.1 2. Heb. 7.27 28. 1 Tim. 2.7 1 Joh. 4.14 2 Cor. 5.18 19. Part 4. c. 10. and what he became and what in himself he hath suffered and done and what received in the Nature of Man and for Men and what he is set forth to be for Men him and him crucified with the Vertues and
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
in the mediums begetting faith examples from vers 8. to 31. of the adding to the medium the written word and prophesies and faith begotten thereby Examples from vers 32.37 and then the most clear and full discovery in and through Christ the Author and finisher of faith Chap. 12.2 And yet all the way but one faith and for the nature and property of this faith he saith It is the substance or ground or representation or confidence of things â—oâ—ed for The evidence argument or proof of things not seen 1 The evidences and testimony given from God 1 Joh. â— 9 Rom. 1.18 19 20 10 21. Joh. 3.19 2 Thess 2.10 Rom. 10.6 8 9 hath in it and brings with it such light power demonstration and evidence of truth and goodness as is fit and able to open the eyes to discern the manifestation and to gain credit and beleeve yea there is more in it to gain beleef then in the testimony of any men to gain beleef to things of men affirmed by them yea if men do not close their eyes harden their heart unrighteously hold and detain and refuse its operations it will draw to beleeve and so save and for that end it comes nigh to the mouth and the heart of man 2 This Testimony evidence 1 Joh. 5.10 1.1 2 3 Rom. 1.16 1 Thes 2.13 Rom. 5 1-5 Phil. 2.1 2 and demonstration of God beleeved and so received hee that beleeveth hath the Testimony and evidence in himself and in or with that Testimony Christ by his divine presence in the vertue of his oblation and in that the Father in his love streaming in the heart and so this word or Testimony beleeved worketh savingly and powerfully in the heart yea it drinks in of the influences of Christ from the right hand of God and carries the heart and spirit in and makes things absent and to come as present in their vertue solace and comfort to the heart they having the word and Testimony of Almighty God his power truth mercy faithfulnesse his son as a witnesse of all This is ground sufficient for all they hope for and evidence enough for them to beleeve and declare to others the truth of those things that are not seen about Creation Redemption the person of the Redeemer and what he hath done doth and will do the resurrection of the dead the new heaven and new earth c. So Faith is not such a thing as hee that hath it is left to build his Faith on mans Testimony and to have a Ministery all his life long to tell him whether his faith bee right or no though Ministery is profitable for his growth and fruitfulnesse but Faith hath its evidence in it self And this the Apostie proves by many demonstrations in such as had it as 1 That God approves and bears witnesse to such Heb. 11.1 2.3 4 5 7 2 That it opens mysteries to them and gives them understanding in things not seen with the eye nor comprehended by reason 3 It stregthens and encourages to approach to God 4 It inables them to walk with God yea to do and suffer great things and to wait with assurance of enjoying a Kingdome in his season yea so evidencing and powerful is Faith When Gods spake in divers manners or by parâ—â—â—â— how much more now hee speaks by and through his Son as set forth in the Gospel And if any desire a Discription of this beleeving Loe it is all expresse in Heb. 11.13 and plain in three words 1 A discerning according to the demonstration of his goodnesse to look to mind encline the ear and so a discerning 2 A perswasion or credit giving not reasoning against but beleeving his testimony as true and good 3 An imbracing it when it s beleeved with all acceptance and delight that is true beleeving and the grace of God so beleeved operateth in the heart and life as followeth in ver 13 14 15 16. But these things are all shown at large before yea so as the object of Faith is so set forth in Scripture that all might beleeve and such assurance given to beleevers as may encourage both to beleeve and persevere beleeving to help the reader whereto I leave him to consider what is writ in the Treatise and desire that what the scripture plainly saith and in the plain sayings of the Gospel affirmeth may in their own plain import and simplicity of asseveration bee received Pag. 26. in 2 Epistle p. 8 yea Mr. Owen consenteth in this also besides all his sayings forementioned saying 〈◊〉 in his Epistle to the learned that which wee account our wisdome and learning may if too rigorously attended bee our Folly when wee think to sharpen the reason of the Scripture wee may straighten the efficacy of the spirit of it It s often times more effectual in its own liberty then when restrained to our methods of arguing and the weapons of it keener in their own soft breathings then when sharpned in the Forge of Aristotle And or of Ramus either There is a way of perswasion and conviction in the Scriptures that is more Divine and sublime than to bee reduced to any rules of Art that men can reach unto God in his word instructs men to make them wise unto salvation Sillogismes are not doubtlesse the only way of making men wise with humane wisdome much lesse divine so far he If hee should or have warved from his own rule hee can not but bee willing in that to bee refused so that with consent wee all say what is written how readest thou Beleeve the scripture And the Lord in mercy make us ready and constant in imbracing the Truth in his sayings as prayeth the unworthiest of all his people Thomas Moor FINIS
unto themselves but unto him that died for them and rose again suitable to that Rom. 14.7 8. and that on this Ground 1 Cor. 6.19 because they are not their own but are bought with a price Hence the greatness and grievousness of the sin of Apostates 1 Pet. 2.1 Heb. 8.6 is thus set out They deny the Lord that bought them and so also by this Sacrifice offered he obtained a more excellent Ministration And for all this Jesus Christ gave himself a Sacrifice to God and hath on his very offering obtained the same as also 4. That he might in his season and at and after his next appearing raise the Dead and draw all Men to him Is 53.11 12. Luk. 24.26 Joh. 6 39-40 12.24 31. Rom. 2â—6 14.9.12 2 Tim 4 1. Pet. 4.5 Phil. 2.9 10 11. before his Judgement-seat and judge them by his Law according to the means he useth towards them and absove and bless or condemn and curse according to their living to or rebellion against him And this may every one read plainly according as was prophesied and is now plainly testified 5. That he might have an incorruptible inheritance to bestow on and possess with all those that in the day of Grace Heb. 9.12 Eph. 1.14 believe on him and live to him as is express And because Jesus Christ by his offering himself hath at once obtained all this and is invested with all his Power Authority and Priviledges and this being that both for which he gave himself and which obtained he is a perfect Saviour and in making known of which he prosecuteth his End for essicacies on Men I have therefore mentioned them first and so will proceed to the next and last Particular CHAP. 8. 6. To and for what end he therefore offered this Sacrifice THe gracious End of Christ in giving himself for us and so offering himself a Sacrifice to God for all beforesaid is fully and plainly express in Tit. 2.14 That he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works The words are plain and worthy minding both what he saith not and what he doth say first minde he doth not say He gave himself for us and hath redeemed us from all iniquity as if both these were either both one work or done in one and the same time together no not so but He gave himself for us 2 Cor. 5.21 that he might be made the righteousness of God in him He saith neither That he was made sin for us nor That we are or were in that act made the righteousness of God in him but That we might be c. and expresseth it cleerly to be not one work or act done at once but two and the first done that by that the other might be done Again note That he saith not He gave himself for us and did redeem us from all iniquity as if though two works yet both done in his Oblation or that one offering of his to God But He gave himself for us that he might c. as if in more words it should be said He gave himself for us that upon and after that Oblation and Offering perfectly made he by vertue thereof in making it known and so applying might redeem us from all iniquity like that said 1 Pet. 3.13 For Christ also hath once suffered for sins the just for the unjust that he might bring us to God Which plainly appears another work following the first and to be done by the first yea so as that without the first first done the other could not have been done and the first therefore done that the other might be done by it in the Discovery and Application of it Again he doth not say He gave himself for us and will certainly and infallâ—â—ly redeem us from all iniquity c. but He gave himself for us that he might redeem us c. that is that by vertue of his Oblation once offered he might be fitted and impowered to do it and so do unto us that whereby we might be indeed redeemed all which fitness and power as is shewn he hath fully obtained and in which doing he is faithful and neither hath is nor will be wanting And so though the word might when any thing is said to be done that by it another thing may be done when it is spoke of God or Christ his doing in to and by himself it implies certainty and infallibility in respect of the propounded effect but when it is spoken of the doing of God and Christ in and to fallen Men that another thing might be done thereby it doth not alwayes imply certainty and infallibility of that one and the same effect propounded as the End to be found and accomplished in every of those fallen Men but hopefulness and sufficiency of Mean that shall verily effect it if they willingly resist not And so enough done that all might enjoy the blessed effect though many by their own folly and wilfulness deprive themselves thereof as we may see in the like use of the word might Levit. 26.45 in the works of God I saith the Lord brought Israel out of the Land of Egypt in the sight of the Heathen that I might be their God c. And this explicated thus by the Prophet Thus saith the Lord God Ezek. 20.5 6 7 c. In the day when I chose Israel and lifted up my hand unto the seed of the house of Jacob and made my self known unto them in the Land of Egypt when I lifted up my hand unto them saying I am the Lord your God in the day I lifted up my hand unto them to bring them forth out of Egypt into a Land which I had espied for them which is the glory of all Lands c. And how plainly this was exprest that he would do it is shewn Exod. 3. and 6. Exod. 3.8 18. 6.6 7 8. and yet of them so spoken to and dealt with that they might have enjoyed all promised very many miscarried and fell short through their own follies and rebellions as both the story in Exodus Exod. 32. Ezâ—k 20.7 8 c. Ps 78.31 106 17-27 and the Prophecie in Ezekiel and the Psalms tell us And indeed this Redemption of Israel out of Egypt is the very type of that Redemption of Israel out of Iniquity mentioned Tit. 2.14 which is express'd in suitable expressions a Rev. 5.9 Col. 1.13 19. â—Pet 2.9 this redeeming Men from all iniquity being after the Redemption of Man's Nature in himself and so for Men in and by his Oblation offered yea this effected by that in making it and the Redeemer known that Men might thereby be brought to the heavenly rest as the Wonders of the Lord made known to Israel in bringing them out of Egypt that by Moses conduct he might have led and brought them to Canaan from whence as an admonition Jude warns Believers to