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
Treatise and that in which if in all said that is here said Who he is what a one he is and whence he is be remembred the whole Testimony of Christ is comprehended I shall therefore speak of these things more largely and explicately considering them in three distinct Branches as I finde them set forth in the Testimony of Christ in the Scripture the first concerning his first coming and therein his abasement and exaltation and sacrifice offered the second concerning his leaving of the world in respect of bodily presence and sitting at the right Hand of God and there mediating the third concerning his coming again to reign and judge And these three I shall treat of under these three terms that is to say Of his Oblation of Sacrifice and Of his Mediation and Intercession and Of his personal coming again in Glory These three also each in the Testimony of it including other his Oblation including his Mediation as the next end of it and his coming again in Glory as the ultimate end of it his Mediation and Intercession in the Testimony of it including his Oblation as that by vertue whereof he mediateth and intercedeth and his coming again as that for which his Mediation hath its tendency to prepare Men and his personal coming again in Glory is affirmed to be for the very cause of his sufferings and sacrifice and that in which the fulness and perfection of his Oblation and Mediation in the fruits thereof shall cleerly and fully appear whence they all agree in one and are spoke of somtime together and somtime distinctly and somtime more special of one and sometime more special of another as will after appear and so I shall speak of each distinctly The first Branch of the Testimony of Christ CHAP. 2. Of the Oblation of Christ BY the Oblation of Christ I mean that offering up of himself a Sacrifice to God to make satisfaction and propitiation for the sins of Men and I am perswaded Mr. Owen and the residue of such learned Men do mean the same by the Oblation of Christ And whatever any other may pretend to mean yet that is the thing under consideration while that word Oblation is used in this business otherwise this word Oblation may be used for other offerings and other sacrifices as well as the word Ransom is used somtime for ransoming by price sometime for ransoming by strong hand somtime for procuring an interest in the ransomed somtime for freeing the ransomed out of trouble c. as also the word Redemption somtime is used for redemption of a Friend by purchase somtime for redemption out of the hands of an Enemy by strong hand somtime of the redeemed purchased or redeemed from other things by a price given to themselves somtime the word is used for redeeming Men of God somtime for redeeming out of others unto God so that the confounding these terms and using them one for another as all one in every sentence where they are used signifying one and the same manner of thing is that by which the unwary are deceived and strife about words occasioned while the thing it self is not stood to I therefore have here exprest my meaning and so do accept of and use this phrase here The Oblation of Christ meaning thereby His offering up himself a sacrifice to God to make satisfaction and propitiation for the sins of Men. 1. That Jesus Christ the Man Christ that is Emmanuel God with us did offer up himself and so is the Priest Heb. 7.27 28. 2. That the whole humane Nature in the Body of the Man Christ was that which he offered and so that himself in that Body is the Sacrifice which he offered Heb. 10 5-10 3. That it was by the Power of the Divine Nature and so by the Eternal Spirit by which he was upheld in suffering and overcame Death and offered up himself a spotless Sacrifice and so also he is the Altar that upheld sanctified and dignified the gift and offering Heb. 9 2 14. and all this that Jesus Christ is the Priest the Sacrifice and the Altar the Babylonish Darkness is so removed that unless in some Allegorical Dreamers I know no difference in this but that there is an union of Spirit among us in this which I wish that we may keep in the bond of peace and the Lord so encrease our union more Therefore passing these things over I shall observe about the Oblation of Christ these four things as found in Scripture namely 1. What it was that was offered up in Sacrifice 2. Who it was that offered up this Sacrifice 3. To whom this Sacrifice was by him offered 4. For whom and in whose behalf this Sacrifice was offered 5. For what this Sacrifice was offered for Men. 6. To and for what end he therefore offered this Sacrifice And all these are clearly pointed out to us by the Apostle speaking of it Tit. 2.14 Who gave himself for us that he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works Therefore I shall consider the points as plainly affirmed in this Text compared with and explicated by other places speaking plainly of the very same things CHAP. 3. 1. What that was which was offered up in Sacrifice IT is cleer and express in this Tit. 2.14 he gave himself so it s said Heb. 7.27 he offered up himself a Heb. 9.14 and so it is called the Sacrifice of himself b Heb. 9.26 and the offering of the Body of Jesus Christ once for all c Heb. 10.10 So this Body this humane Nature of Chrst the Body which was given him to that end and which he so willingly took into union of person with himself d Heb. 10.5 7. that was it he gave and offered up a Sacrifice He from Eternity was the natural Son of God and so in the form of God equal with the Father glorified with his own self one and the same God and was not then before time naturally Man nor according to the work of God in the first Creation naturally could be so It was the work and beginning of a new Creation in which in respect of the Nature of Man taken into union with himself he became for a time not only inferior to the Father but also to the Angels yea in some sense to the Rulers and rich among Men e Psal 22.6 Isa 53.2 3. and he came forth not in a natural way but was made that which naturally he was not and so he was made flesh made of a woman of the Seed of David made under the Law made subject to our infirmities as is foreshewn And this Body of Jesus was perfectly holy and sinless and had its first hath its continual being in union with the Son of God and so by the Grace of personal union is one and the same Son and so Emmanuel God with us in our Nature and for us the humane Nature in
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
his Word which with an Emphasis and because of the slowness of Men to believe Psal 119.160 is said to be true and for ever and from the beginning and it is rightly called The Word of the Beginning of Christ and The Beginning of his Word because it is 1. The Discoverer of Jesus Christ as the beginning of the new Creation Luk. 24.26 44 46 47. Col. 1.15 c. and so of those things which he was first to do and hath first done in his own Body in offering his Oblation to God and of the things effected thereby of which he is the beginning and by which he is furnished to compleat and will compleat the new Creation as hath been said 2. This that which was first discovered and preached in Paradise Gen. 3.15 12.3 22.18 Joh. 1.1 2 3 4 5 7 8 9. 1 Joh. 2.1 2 3. before the Covenant made with Abraham yea this also first preached to Abraham before the Covenant made with him and confirmed to him after and was preached by Moses and all the Prophets after of which the Spirit in the Evangelists saith In the beginning was the word c. And that which was from the beginning c. 3. This is by the appointment of Christ the first thing to be made known and preached to any and all people Joh. 3.14 15 16 17. Mar. 1.14 15. 1 Cor. 15.3 4 2 Cor. 5.19 20. Act. 2 3 c. and the first to be believed and received that Men may be saved and even this was so first and constantly preached by the Apostles and by Believers first received 4. The History of these things by one Evangelist called Mat. 1.1 Mar. 1.1 Luk. 1.1 2 3 4. The Book of the Generation of Christ Is by another called expresly The beginning of the Gospel of Christ And by another said To be written that we might know the certainty of those things which were declared concerning Jesus Christ by them which from the beginning of Christ's ministration were eye-Witnesses and Ministers of him Yea a fourth addeth Writ for this end Joh. 20.31 that we might believe that Jesus of whom they wrote That died and rose again and ascended into Heaven and offered up the acceptacle Sacrifice to God and now sitteth at the right hand of God is the Christ the Son of God and that believing we might have life through his Name 5. This Doctrine of the Oblation of Christ Gal. 3 1. Rom. 10.8 9. 4.24 25. Psa 119.130 Joh. 3.16 1 Ioh. 4.9 10. Tit. 3.4 5 6. Rom. 5.8 10. Phil. 3.7 8 9. 1 Joh. 2.20 21 27 28. is the entrance into the full Knowledge of Christ and the Enjoyment of the forming of Christ in the Heart it hath the precedency and first entrance into the Minde Heart of those that are drawn to believe aright and in its coming it gives Light and Understanding even to the simple yea the Love of God to Mankinde is therein made known and seen so as by the Divine Force that is in it it draweth the Heart to God and takes it off from other things and so uniteth and conformeth it to Christ and so affordeth it understanding for knowing all that follows in both the other Branches of the Testimony And for all these Causes and in all these Respects it is rightly called The Word of the Beginning of Christ and The Beginning of his Word And yet there is one Cause more for which it may be so called 6. Because it is the great Oracle of God in the holy of holies whence all the Oracles of God proceed Heb. 5.12 6.1 2. by which also the first Principles of the Doctrine of Christ are framed in the Heart of Believers Jesus Christ by vertue of his Oblation is the Mercy-Seat Propitiatory and Oracle in beholding and minding of whom as he hath made Peace by his Death and Oblation and received Spirit and Power as hath been shewn these Oracles are taught us by it viz. I. Rom. 8.3 Gal. 2.21 Heb. 9.22 10.4.7 Psal 40.7 8. 49.7 8. That all Mankinde was through the first Adam lost and are through his fall and from him sinners in themselves their Nature and Ways vile their Righteousness and Works vain their Desert Death and nothing able to help and deliver them but the Blood Death and Sacrifice of the Son of God II. Joh. 1.14 Rom. 4.25 1 Pet. 2.24 1 Tim 2.6 Heb. 10. 9.14 That this Son of God took Man's Nature and became a perfect and publick Man and in that Body of his did die for our sins and rise for our justification and offered up himself a Sacrifice to God for Men and made Peace and obtained eternal Redemption III. Heb. 10.10 12. 8 1. Mat. 17.5 28.18 Rom. 14.9 That God hath so accepted his Sacrifice that he is well pleased in him and hath set him on his right Hand and released all Mankinde over to him and given all Power and Authority into his Hands and made him Lord of all IV. 1 Joh. 2.2 4.14 Joh. 19. 3.14 15 16 17. That by vertue of his Oblation offered and the Father's acceptance of it he is the Propitiation for the sins of the whole World the Saviour of the World and the Enlightner of every one that cometh into the World so as whoever through that Light extended by him believeth on him shall not perish but have everlasting life V. Isa 42.1 2. Act. 3.22 23 24. 26.17 18. Joh. 3.6 That it is the good will of God in Christ toward Men and that the means he useth is to that end That they should hearken to his Son and so believe in him and receive life from him and live to him VI. Joh. 5.28 29. Rom. 2.16 14.9 12. 2 Cor. 5.10 That in his time he will raise all Men and judge them according to the Gospel as they have yeilded and obeyed or persisted in Rebellion and Disobedience to the Light in the means he hath extended unto them for that end that they might have repented All these Oracles come forth from the Oblation of Christ known and believed Heb. 5.12 6.1 2 4 5. and these Oracles minded and believed do teach to and frame in the Heart those first Principles of Repentance from dead Works and Faith towards God c. accompanied with those operations of the Holy Ghost's and tastes of the Heavenly Gift c. mentioned Heb. 6. therefore this Doctrine of the Oblation well called The Word of the Beginning of Christ and also this Testimony of the Oblation of christ Secondly is called The Vision of All that which is the choise of all that God hath discovered Isa 29.11 Rom. 1.5 16.26 Jude 3. and his Prophets have seen and declared in which all Men are concerned and which is needful for all Men and to be declared as true to them for the Obedience of Faith whence also
and this is the refreshing c. And that it was this is evident vers Act. 10.36 39 40 42 43. Joh. 3 14-17 Luk. 24.45 46 47 48. Joh. 15.4 5 6 7. 16. and the same commanded by him to the first Witnesses of Christ to the same end 2. This also was both appointed and practifed by our Lord and Saviour Jesus Christ in his own personal Ministration yea he affirms plainly That as no Man in any spiritual good so Ministers for bringing any Fruit to God in their Ministration without him they can do nothing 3. This also of Christ having once died Joh. 15.26 27. Act. 5.31 32. and being risen and offered himself a Sacrifice to God for us all and being accepted of God and so displayed in the Gospel ministred is that by and of and with which the Holy Ghost restifying of Christ doth both convince teach and lead c. 1. He thus convinceth of Sin of Righteousness and of Judgement Joh. 16.7 8 9 10 11. 1 Joh. 5.9 10 11. Isa 55.4 Joh. 5 37-40 15.22 Of Sin because they believe not on him that died for their sins and made peace by his blood in whom God hath given us Eternal Life of whom God hath born witness and through him testified his Love that men might believe and in believing have Life Of Righteousness That all compleat Righteousness is in him Heb. 9.7 12 14 10 1-11 12 14. and all other Righteousness of Men vain seeing all other High-Priests entring the holy of holies came forth again still to offer with Blood and Sacrifices again but he having approached to his Father with that one offering it is so accepted that he comes forth no more to suffer and offer himself a Sacrifice propitiatory again but is set at the right hand of God an evident demonstration of Righteousness compleated in and by him and the vanity of all other Righeousness besides Of Iudgement because the Prince of this World is judged already Christ having by death overcome him that had the power of death Meb 2.14 Col. 2.14 15 16. Col. 2.3 16. Mat. 28.18 Joh. 5.27 29. having spoiled Principalities and Powers and made a shew of them openly triumphing over them in it So that he is rightful Lord of all and all Judgement is in his hands both for discerning appointing and sentencing To which acknowledgement of all this if Men yield not now Isa 45.21 22 23. Phil. 2.9 10 11. 2 Thes 2.10 in these his gracious convincements they shall at the last day be brought to it by his irresistable Force when they shall be left without excuse and justly condemned because they did not receive his convincements when in acknowledgement they might have been saved 2. He also even thus and by this foresaid teacheth the convinced Believers and so leadeth them into all Truth not by a speaking of himself giving immediate Light Inspirations Motions and Dictates without any Ground or Bottom from the Sacrifice of Christ nor by an Exaltation of his own Shines or Inspiration to bottom the Believers on them or lift them up by them nor doth he take of the things of the Believers as they are Heirs either their Righteousness their Changes their Visits or any thing wherein they are better than others to ground their Faith on nor doth he discover to them any secret purpose counsel or election of God concerning them preceding the Death and Oblation of Christ Joh. 16.13 14 15. 14.26 15.26 27. with Luk 24.46 47. 10.3 7 9. purchasing the same and as the Fountain of the same to them But he speaking not of himself but of what he receives from the Father and the Son from whom he proceeds and in bringing to minde his sayings he taketh of the things of Christ his Death Resurrection Sacrifice-offering Peace mad â—nd the Father's Acceptance and Exaltation of him and so of his Sonship Election Fulness and Priviledges and so glorifying him doth lead Believers into all Truth 3. This also the Apostles and first Witnesses of Christ Act. 2 32-38 3 15-26 10 36-43 13.23 47. 2 Cor. 13 14-21 according to the Command of God and Christ and the Spirits guidance practised in their Ministration preaching this Oblation and by and with it all their Reproofs Exhortations Instructions and Consolations yea they determined in their Ministrations to the People not to know own 1 Cor. 2.1 2. approve or make use of any thing save Jesus Christ and him crucified not any other Doctrine Counsels Works Learning Wisdom of Words or Excellency of Speech among their Hearers whence their whole preaching is called 1 Cor. 1.18 19 20.24 The preaching of the Cross and that said to be the power of God to us which are saved though to unbelievers foolishness and a Stumbling-block such fulness they saw in this Oblation of Christ and such use did they make thereof in all their Ministration 4. This Death and Sacrifice of Christ the Purgation made thereby Mat. 28.19 Mar. 6.15 with Iuk 24.46 47 48. Rom. 4.11 with Col. 2.11 12. Rom. 6 3-8 1 Cor. 12.13 Gal. 3.13 14 27. and the Essicacies thereof is that which Baptism with Water in the Name of the Lord in its way and as an addition to vocal preaching of the Gospel doth preach and witness and into which we also are baptized when and as we are spiritually baptized into Christ 5. This also is that the continual remembrance whereof we are to celebrate and shew forth in our use of the Supper of the Lord till he come again 1 Cor. 11.23 24 25 26. 6. It is this and this only in and by which is opened for us the new and living way for all our approach to God Heb. 10.18 19 20. Joh. 10.7 9. 14.6 Eph. 2.13 18. and into union and fellowship with him and his people and acceptable service of both So that this Doctrine of the Oblation of Christ for us all is that with which the Ministers of the Gospel are to do all their work in their Ministration and so doing and so speaking Prov. 14.7 1 Pet. 4.11 1 Joh. 2.20 21 27 28. 2 Tim. 2.15 they shall speak with the Lip of Knowledge and as the Oracles of God and teach as the anointing Believers have received teacheth and so divide to every one their Portion and answer all the cavilling Objections of the Adversaries that pretend contradictions in the Scripture for in holding forth this Oblation as is shewn they shall cleerly shew how Jesus Christ was before all things and yet as the publick Man after Adam and so how he was both before and after Adam Abraham David and how the Lord and yet the Son of David and how equal to the Father and yet was in the flesh inferiour to the Father how as the great Sacrificer he died and offered himself a Sacrifice and Ransom for all Men and also as the faithful and persecuted Shepherd laid down
3 4 5-22 23. it is so opened to us in the Scripture to be by their service and Ministration in the Sanctuary by vertue of the great Atonement made and so by all their Sacrifices Purifications in their Ministration to take away the peoples sins Wherce it is plain their bearing of iniquity was a taking of it away by ministring about and ordering of the holy things burning Incense offering Sacrifices sprinkling the unclean c. which the people were not betrusted to do but the Priests that they might have God's Ordinances and his presence therein with Mercies continued to them and how should the High-Priest bear both the Names and Judgement of the Israelites on his heart but in tender compassion and love to them and care for them so to minister and order the whole Ministration in their behalf And now sure the Truth of all this is found in Christ Heb. 9.24 Iob 5.29 Heb. 2.17 4.15 5 1-9 he doth still appear before God in the heaven of heavens by vertue of his Oblation and Sacrifice by him once offered to take away and so is taking away our daily sins and he able faithful and full of compassion Nor is any other betrusted with this business nor left to approach to God in his own Name All flesh is grass but the word of the Lord that was made flesh endureth for ever But I need say no more to this the words are so plain by Bear to mean it To bear after his offering and By vertue of his offering which was to that end also offered Christ was once offered to bear or that he might bear the sins of many Heb. 9.24 But who are those Many It is evident they are such as are still found Transgressors and have sins daily to take away yea surely such work enough they might finde him so that he might justly complain of them That they trouble him not with their holy Desires Prayers and spiritual Sacrifices for him to persume with his Odours and present to his Father But they make him to serve with their sins Isa 43.22 23 24.25 Amos 2.13 and so weary him with their iniquities that he is pressed with them as a Cart is pressed with sheaves yet he mediateth for pardon yea this many also are more than such as will be eternally saved for it is not said And unto them whose sins he did bear or those many whose sins he beareth he will appear the second time without sin unto salvation But expresly Unto them that look for him which is a distinct expression of a peculiar called out of a general which can be no other but so many of those many whose sins he bears as through his graciousness are drawn to believe in him and love him and so look for his coming to such he shall appear the second time without sin unto salvation So that it is evident here Compare Rom. 5.12 15 18 19. with Rom. 3.23 1 Tim. 2.6 That Many in one sense is as large as All as is elsewhere often But yet it is both here and in some other places in great wisdom express'd in the word Many which will bear out All men living upon the earth in any one age or generation of men And so from Age to Age and from Generation to Generation from the beginning of the World to the end thereof And Christ his interceding for Transgressors is at an end for them at farthest when they die and so all men for whom he offered his Oblation to God not living upon this earth at once in one Age or Generation his Mediation and Intercession that is by vertue of his Oblation once offered is for men in their several Ages And so for some it is past and for some it is to come and for the present living it is now a doing he is now mediating with God for men yea all living on earth that are not yet blotted out of the Book of Life and they are many in which respect also it is said Etcles 9 4 5. 1 Tim 2.5 Isa 53.12 A living dog is better than a dead lion because to him that is joyned to the living there is hope so that by the Types we are led to minde what is found in the Truth according to what is plainly affirmed even That Jesus Christ is the Mediator between God and Men and that he maketh Intercession for the Transgressors Heb. 7. yea and that this may more fully appear what a Mediator he is I may also say as he was figured by Mechizedec that was a Priest of the most high God and a King c. not limited to Abraham's Family or the Israelitish Nation but even over the World 1 Tim. 2.5 6. so in some sense Jesus Christ is a Priest over all the World in that he offered his Oblation for all men and is the Mediator between God and Men in general And he also in such-like sense is a Prophet for the whole World Joh. 1.4 5 7 8 9. Act. 10.36 Mat. 28.18 enlightning every one that cometh into the VVorld and so likewise he is the King and Lord of all in whose hands the power and ruling and Lordship over all is God administring his Providence through the Mediator Christ so that there is such a Mediator between God and Men as is both King Priest and Prophet yea such a one as hath given himself a Ransom for men yea such a one as is one with God the same God and one with men having the Nature of man and so Emmanuel God with us even the Man Christ Jesus who is full of Compassion Love Faithfulness and Power and the prevalency of his mediation by vertue of his Oblation is seen in the preservation of man and other Creatures for man's use and in the patience and long-sufferance of God extended and the means used towards them to bring them to Repentance and Faith and so bringing many thereto All which our sins against Light would deprive us of but for the mediation of him that taketh away the sin of the VVorld Oh gracious and unwearied Mediator And this his general Mediation is for all men as afore opened even for the Transgressors and in saying for all men Believers Saints are included who are also usually called men though not usually called the Transgressors yet as they are men and do in many things offend and so in a senfe are Transgressors they do both need and have their part in this Mediation or the Mediation of Christ thus considered And that Mediation which is more special for Believers or the Mediation of Christ as it is more specially considered as it is for Saints it hath in it also a great deal of tendency for the good of the men of the world seeing his Mediation for the Saints and its prevalency with God for preserving them in the world after they are chosen out of it Joh. 17.15 20.23 and their Sanctification Union Ministration and
of my bowels Which shews plainly both that he was one with the Father in this Prov. 8.29 30 31 as in all other his Decrees and Purposes and also that he did accept to undertake and do the same as his own words verifie Psal 40.7 Lo I come rendered by the Apostle Heb. 10.7 8 9 Heb. 10.7 Lo I come to do thy will O God and then opened descanted and pressed again From which Will of God of the Father and Christ his oneness in the same the vertue of his Sacrifice is affirmed to be Heb. 10.10 12 14 and to have been from the beginning vertuous and prevalent with God for Men and with and in all that believe in him And as in order to the performance of this his Will concerning and for Mankinde he in his Purpose prepared and gave him a Body so as he might be truely and verily man and the Son of Man and so capable of suffering for Man having right as a Kinsman and fitness as having the Nature of Man to undertake and do the whole business of Mankinde Rom. 5.14 18 being according to this his Father's Purpose a perfect and publick Man yea the Word and Son of God made Man and so having the Divine and the Humane Nature in one Person and so one with the Father and one with Man a fit Mediator between God and Man to deal with God for Man and with Man in the behalf of God and so the digging or opening of the Ear Joh 33.16 17 24 as it signifieth in Men the fitting and preparing for obedience to that which God calleth to that they may obey so in respect of Christ it signifieth the giving him and fitting him with such a Body as in which he might have capacity and fitness to suffer and do his Will which being given him Isa 50.5 6 Psa 40.6 7 he was not rebellious nor did draw back but being one with his Father in his will and love to Man he accepted and delighted to do the same and so the Spirit by the Apostle teacheth us to understand it who knowing that to be the meaning cites that very Text according to the Translation then extant and known A body hast thou fitted or prepared me Heb. 10.5 And that he might do his Will in that very Body he in this Purpose 2. Purposed concerning the Man Christ the second publick Man first an Abasement of him secondly by vertue thereof an Exaltation 1. He purposed and decreed an Abasement of him for Mankinde Gal. 4.4 as that he should be made under the Law for Men and though without sin yet to have on him all the infirmities of the Nature of Man Rom. 8.3 which befel it for sin meerly through the Fall and so though true and sinless flesh yet in the similitude of finful flesh 2 Cor. 5.14 15 2 Tim. 2.6 Heb. 2.9 Eph. 2.13 Heb. 9.14 7.27 See Part 2. ch 7. Luke 24.26 46 Mat. 26.24 Isa 53.2 7 Psa 22.6 11 18 Act. 2.23 and so that he in the stead of and for all Mankinde should die that death yea all that death in the ignominy and pain of it yea suffer the Curse in it which was due to Mankinde for the first offence and all the sins that necessarily flow from it and which the Law on that account can charge Men with and also make such full satisfaction and such a vertuous Atonement by his Blood as by it even following sins against himself might in his way be taken away and freely forgiven All which he hath done as was fore-purposed and fore-written of him and because of the certainty of God's Purpose and his being one with God in that Decree having accepted to do it it is spoken of before the actual and visible performance as done and when manifestly performed he is said truely to go as it is written of him and to be delivered thus to suffer by the determinate counsel and foreknowledge of God so his Abasement was according to Purpose 2. Psa 16.10 11 Isa 5.3.8 Act. 2.25 33 13.29 33 37 Psa 68.18 47.5 Luke 24.52 Heb. 10.12 13 8.1 1 Pet. 3.22 Col. 2.9 10 Joh. 17.5 Psal 20.3 4 110.1 He purposed and decreed the Exaltation of him in that personal Body in which he was so willingly abased and this Exaltation to be in his Resurrection and in his Ascension into Heaven and in the acceptation of his Sacrifice for all that for which he offered it and so filling him with the immeasurable fulness of the Spirit even glorifying him with his own self so that the fulness of the Godhead dwells in him bodily and he set at the right Hand of God in all Power and Authority Angels Authorities and Powers being made subject to him and all this now done as was fore-purposed 3. God in Approbation of all this his own Purpose and of his Son becoming the Son of Man and suffering and doing all this for Mankinde and in his own well-pleasedness in his Son in Man's Nature thus exalted the heavenly and spiritual Man the Lord the quickning Spirit He in this Purpose did also purpose to elect and chuse and so did and hath elected and chosen him to be and so made him his Servant or Minister by whom he will do all his choice works of saving and judging yea Isa 42.1 Mat. 12.18 3.17 17.3 Psa 89.19 20.28 his delight in whom he takes his rest and well-pleasedness for ever yea the very he in whom and through whom he will shew forth the brightness and excellency of his Glory and with whom his Covenant stands fast for evermore And so in this Purpose and choice of his and by the vertue of his sufferings and Sacrifice and by reason of and in and with alâ—â—â—â—hs Furniture he hath fitted and made him to be and so 4. He hath purposed and according to Purpose confirmed him to be 1. The Lord of all even of the Devils and fallen Angels as his Captives and Slaves Act. 2.36 10.36 Mat. 4.3 11 Heb. 2.14 Col. 2.25 Eph. 4.8 Heb. 1.3 4 5 6 7 13 14 Rom. 14.7 8 9 1 Cor. 6.20 2 Cor. 5.14 15 Rom. 2.16 2 Pet. 2.1 John 3.16 by vertue of his Conquest and Victory over them in the Nature of Man whom they had overthrown and by conquering death which they brought Man under yea by reason of the transcendent excellency of his Person and his Work and Office even Lord of the holy Angels also but Lord over all Mankinde by vertue of his Death suffered and his Resurrection and his Sacrifice offered for them so as they are all released over to him who in his time will bring them out of that Death he died for them and shall judge them for they are his and ought of right to live to him which if according to the Grace he extendeth to them they do they shall not perish in another death but have everlasting life 2. The
in reverence of him have been forborn let become of our Opinions what will let God be True and every one that swerves from his sayings a Liar as for Saints by turning aside to fall depart c. Mr. Owen and all of his Opinion grant a falling may be and a grievous one also yea a departure though not total and final yet such as will be visited with grievous corrections such as may be as fire in their bones And we believe and Mr. Goodwin nowhere denieth Ier. 3.6 14 22. Hosea 14.2 4. Iude 22 23. but that there are Promises for these departed ones still That upon God's correcting recalling and renewed strife with them in which he will not be wanting in repenting and returning they shall be forgiven and received into former favour and renewed to former gracious consolation and hope again What needed then this harsh Censure and what profiteth the Opinion of the infallible certainty of the Saints perseverance When some of the Saints never attain this certainty Pag. 294. and some lose it in whole or in part yea many of the Saints who are not enabled all their dayes to mix the Promise of perseverance with faith and on that account do never all their dayes get free from some bondage c. So saith Mr. Owen whereas all that are justified by faith in Jesus Christ Rom. 5.1 2. Gal. 1.1 have peace with God c. What is contended for If it were to help the Saints to persevere and to the Faith thereof then Mr. Goodwin his warning of the danger to avoid it and setting forth the Foundation on which they may safely rest and not be deceived is more farthering that business then the maintaining an impossibilty of final falling and set forth no Foundation for Believers to rest on for it in which they may enjoy it And surely these gracious Promises given to Believers abiding in the Faith with all the Cautions mixt with them are very helpful to Saints perseverance yet seeing there are Promises to help yet farther I will endeavour to quote some of them for the Reader to turn to and mind CHAP. 3. Of Promises to Believers that they may abide in the Faith THe third sort of Promises are to Believers that they may abide in their Faith and holiness Prov. 28.26 and not be left to trust on their own faithfulness for their abiding which would be unsafe for them and folly in them yea if any of them because of their love faithfulness and zeal toward the Lord or any attainments got or resolution made should thence resolve and conclude Isa 50.10 11. Mat. 26.33 35 Rom. 11 18 20. and rest thereon that they shall not depart from him or forsake him this though in the best Saints would certainly presage a fall for their standing and perseverance therefore that it may be by Faith Hab. 2.3 4 Gal. 2.20.1 Pet. 1.5 Gal. 5.5 and so that they may live by Faith and be kept by the power of God through Faith which is the onely way of attaining God in and through Christ hath given many gracious Promises which being mixed with Faith in Believers they will be enabled to follow the Lord fully as Joshua did and so be preserved till they come to the heavenly as he did to the earthly Canaan Psal 125. for the Lord forsaketh none that trust in him they shall be as Mount Sion c. Let us then search the Scripture where these Promises are 1. Psal 84.12 29.11 5.12 Isa 26.3 4. Jer. 17.7 8. They are blessed that believe or trust in the Lord he will bless them with peace and compass them about with favour as with a shield and keep them in perfect peace so as they shall take root and be established be green and fruitful and not wither 2. Deut. 33.3 Ioh. 10.28 29. Psa 18.30 Deut. 23.25 27. Rom. 16.20 Mat. 16.18 They are in the hands and under the wings and protection of the Lord and none can pluck them out of his hands so that he is and will be a Buckler to them and an Enemy to their Enemies and turn them back yea he will tread Satan under their Feet and the Gates of Hell shall not prevail against them 3. He will preserve and strengthen them he will preserve their souls Psal 31.23 24. 97.10 Prov. 2.8 Deut. 31.6 Heb. 13.5 Psa 37.28 their way their feet in his way 1 Sam. 2.9 yea he will never leave them nor forsake them but preserve them for ever so as they shall be safe through all dangers and set on high c. Psal 91. throughout 4. Isa 57.13 Psal 34.22 They shall possess the promised Land and inherit his holy Mountain and none of them shall be desolate Can any that believe Christ and therethrough trust God in his Word and so believe his Promises but that according to their Faith they are alike perswaded of his graciousness power truth and faithfulness according to these Promises to preserve their Souls in Faith and them in his Grace and way through Faith unto Salvation in his abundant goodness and truth And to help Believers to this believing and confidence these Promises are brought nigher to us Rom. 13.11 2 Tim. 1.9 10. 1 Joh. 1.1 2 3. and made more open and easie to be believ'd then when first made before the first coming of Christ in that now 5. Christ hath come in the flesh and Jesus is the Christ and he The Lord Jesus Christ The Son of God The Son and Saviour of Man The Head and Brother of all Believers who hath suffered for our sins overcome death offered the acceptable Sacrifice and is exalted and immeasurably filled in the Nature of Man with the Holy Ghost and in him all the Promises of God are Yea and Amen all the Promises are his 2 Cor. i. 20. Joh. 1.12.13 Joh. 6.37 38 40 7.2 6. and to him it belongs by vertue of his purchase and the donation of the Father to give the Dignity and Priviledges to be the Sons of God to Believers and to keep raise and give eternal life to those by the Fathers testifying of him drawn in to believe in him as hath been shewn in the Declaration of the Purposes which are opened in the Promises And he the Lord Jesus Christ telleth us plainly That his goodness the choice benefits of all his sufferings and Sacrifice and Mediation extendeth not to the Father to help or add any thing to his perfection but to the Saints that are in the Earth Psa 16.2 3. compassed with infirmities and to the excellent yea even the Spirits of just Men made perfect who have not yet received all their happiness in whom namely those Saints both that live by Faith and that have died in the Faith is all his delight And he communicateth the Priviledges of Sons to all that believe in him and they are born of God and have eternal Life Joh.
from the belief of this mentioned whence the Metaphor yet this is not it nor is it that surrection or quickning and giving life where none was before whether in the natural and first birth of a man or in the new birth that is spiritual in the Souls of Believers who though before in that respect dead yet in that respect they were never alive before and so not a resurrection though a surrection live-making Eph. 2.1 2 3 4 5. Col. 1.13 But it 's evident the Resurrection here meant is of the Body that once was alive but 〈◊〉 dead and gone from among the living in raising and making alive again that very Body This appears clearly to be that Resurrection the Sadduces denied Mar. 2.18 27. Luk. 20.27 38. Act. 17.18 31. 2 Tim. 2.18 1 Cor. 15.12 Joh. 5.28 29. 1 Cor. 15.3 4 20 23 24 25 26 27 28 54. for which our Saviour said They erred not knowing the Scripture nor the power of God Mat. 22 23-32 This that Resurrection the Heathen Philosophers scoffed at This that which the Apostates and false Teachers craftily and hiddenly denying fancied into an Allegorical and Metaphorical Resurrection saying It was already past with them and so overthrew the Faith of some by which seducements some among the Corinthians fell to doubt of and deny this Resurrection the Resurrection of the Body which is the Resurrection taught by our Saviour Christ and by the Apostle in 1 Cor. 15. proving from the Resurrection of the body of Christ the resurrection of the dead and sheweth the order and several times of the Resurrection of dead Bodies first Christ the first Fruits then they that are Christs at his coming again after the wicked at his delivering up the Kingdom to the Father and giving the total overthrow to death and then affirming That the very individual Bodies that died shall rise again that very thing it that was sown or laid and covered in the earth in corruption dishonor and weakness shall be raised again even it that very thing raised in incorruption glory and power 1 Cor. 15 42 43 44. 1 Thes 4 14 15 16 17. Joh. 11.24 Act. 23.6 24.15 1 Cor. 15.21 22. Luk. 14.14 Rev. 20.5 6 12 13. and so affirming the same to the Thessalonians even of them that sleep in Christ and are dead from among men And this Resurrection hath been believed confessed and hoped for by all that believed the Testimony of Jesus so that in the last day all the bodies of Men that are dead shall be raised by Christ the Just in that beginning of the day to receive rewards and the unjust at the end of the day to receive the terrible sentence of which enough hath been said And this the Resurrection meant 2. What the Doctrine of Resurrection of the dead is And this also may be cleerly seen in the Scripture to be 2 Cor. 5.14 15. 1 Tim. 2.7 Rom. 14.8 9. 1 Cor. 15.3 4. Rev. 1.18 Joh. 11.25 5.28 29. 12.32 33. Phil. 2.7 8 9 10 11. 1 Thes 4.15 16. Isa 26.19 Rom. 14.9 12. 5.24 25. Act. 17.31 1 Sam. 2.6 Hos 6.1 2. Psa 90.3 Heb. 13.20 21. 2 Tim. 2.3 Rev. 1.18 19. Rom. 4.24 25. 5.8 10. 1 Pet. 1.3 2 Cor. 1.9 10. 4.11 14 Prov. 3.21 26. 24.20 Phil. 3.7 8 9 10. 2 Cor. 12.9 10. Rom. 6.3 4.11 8.17 2 Tim. 2.11 12. Joh. 13.15 Heb. 11.13 that Jesus Christ as the publick Man that died for all Men for their sins and gave himself a Ransome for all that he might have them both living and dead in his dispose he is risen from the dead and alive for evermore the Lord of all and that by vertue of this his Resurrection and victory over death and Sacrifice offered and Power received He is the Resurrection and the Life and will raise all men and bring them before him to acknowledge him Lord the just in that Union with him in which they 〈◊〉 the unjust in that Relation in which they are obliged to acknowledge him Lord and that in the Resurrection of Christ from the dead and therein overcoming death and assuring the Resurrection of the dead is demonstrated and made known to be believed the Righteousness of God and his infinite power and faithfulness to do all things to fulfil his word even to kill and make alive again to send down to destruction and return again and so to uphold help and deliver in the greatest distresses and death and that such as believe in Christ that as the publick Man is risen from the dead and alive for evermore may be quickned to a living hope to be saved and preserved by him to the heavenly inheritance and eternal life through Faith and so to depend on him for such supports and deliverances in greatest temptations and distresses as is truly good for them and also that in this confidence in him that raiseth the dead they may be kept from fainting in the day of adversity and so be made willing to be made like Christ in the fellowship of his sufferings and in deaths knowing his strength is manifested in our weaknesses and that as we are conformed to him in his death so we shall likewise also be to the likeness of his Resurrection If we suffer with him we shall raign if we die we shall live he being the Resurrection and the Life so as thus believing in him as risen from the dead we may persevere and live and die in the Faith and such thing are taught by the Oracles of God in the Doctrine of the Resurrection from the dead or of the dead 3. What the Principle is Principle 5. that is by the Doctrine of Resurrection of the dead taught to and received in the believing heart that appears to be Such an inward perswasion and belief of 1 Thes 4.14 15 17. 1 Pet. 1.3 Rom. 4.24 5.8 10. Phil. 3.7 8 9. Rom. 6.3 4 5 6. 2 Cor. 4.10 14. Rom. 6.4 7.6 Heb. 11.13 and in Jesus Christ risen from the dead as makes confident in him for preservation through all sufferings and death and raising out of death at his coming to enjoy the inheritance and eternal life so as it frames to a willingness to be conformed to Christ in his death that one may partake of the vertue of his Resurrection believing that according to our dying with him and for him we shall be more abundantly quickned and enlived by him and live with him by the power of God whence issueth that desire and hope of the vertue of his Resurrection for newness of life and perseverance in the Faith even to the death and dying in the Faith to rise to everlasting life And in this Principle also are three things cleerly observable viz. 1. That it is founded upon Rom. 8.32 39. 5.8 10. and produced by the Oblation of Christ believed in his Death Resurrection and Sacrifice offered for us by vertue whereof he
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
in him the Man Jesus Christ he is therefore likewise called God our Saviour and Lord Jesus Christ our hope And so the Lord Jesus Christ the Son of God and Saviour of the world as he hath taken the nature of man and dyed for our sins and rose for our justification offered the acceptable sacrifice sitteth at the right hand of God filled with Spirit c. So as who ever beleeveth in him shall receive forgiveness of sins c. This the object of faith and the testimony of Christ in the Gospel holding forth this being that in which he is discovered and discerned in beleeving of which beleeved and received that is the mediate object of faith and Christ thus set forth in and by the Gospel is called The faith even the same faith that Paul did once persecute and after preach And this faith is one and but one But I suppose the controversie is not about this though the evil managing the controversie hath strengthned many in denying this But here the business controverted is about the grace of beleeving Now every beleeving is not faith but that which is begotten by the declaration of the object of faith and in beleeving it closeth with it And so faith is still one as hath been shewn at large Part 3. Chap. 17. and elsewhere And so if answer bee given That by faith is meant such a beleeving as is begotten by the testimony of Christ and closeth with Christ in that testimony then sure the Question is stated in the Answer given but if it be urged it need to be better opened I answer it hath been often shewn how the Scripture doth it in many places plainly and so far to yeeld to all that is right even in tradition of Fathers also It s known what some of them have said and others from them have preached who have said the right beleef is this A beleeving God to Bee and beleeving of God in that which he saith and beleeving in God for all he hath promised This all this nothing less than this is said to bee a right beleef True it is He that beleeveth not God to bee and Jehovah to be that very true God is as an Atheist and hath no true beleef at all But he that beleeveth God to be and Jehovah to bee that very God doth so far beleeve a right yet if he beleeve him not true in his sayings and demonstrations of his goodness he is yet wanting of a right beleef yea his beleeving is not saving without this If he beleeveth both these his beleeving is right and saving and if he abide in it and minde what he beleeveth it will save him so as to bring him to beleeve in God for what he promiseth which when he attaineth he beginneth to bee saved so far as he is a true beleever and hath faith even true faith And as I conceive the Scripture it self also holds forth this in Heb 11.6 For he that cometh to God must beleeve that he is and that he is a rewarder of them that diligently seek him Here is the beleef of his being express and the beleef of his sayings in his demonstrated goodness express beleeving in him intimated in coming to him And this to prove faith in Henoch and in his time when though all the goodness of God to man-ward was through a Mediator yet the Mediator and his work was not then so clearly revealed as since Jesus Christ carried our nature into heaven and the fulnes of the God-head dwels in him bodily of which his first witnesses have testified saying We know that the Son of God is come 2 Joh. 5.20 and hath given us an understanding that we may know him that is true and we are in him that is true even in his Son Jesus Christ This is the true God and eternal life So then we have not another faith or an other manner of beleeving but the same object of faith brought nigher and set forth more cleerly to be in the same manner more firmly beleeved in even God in Christ and so Christ and God in him 1 To beleeve this publick man to be even the second man the Lord from heaven the spiritual man that hath in himself as the publick man suffered for the sins of mankinde that came in by the first publick mans transgression and restored the nature of man and presented it spotless in himself before the Father and the Father hath taken his wel pleasedness and dwelling in him and set him forth the propitiation for the sins of the world the Savior of the world That whoever beleeve in him may have everlasting life And that Jesus is this Christ the Son of the living God 2 To beleeve his sayings by his Spirit in the Gospel all true and good the very sayings of the God of truth in and by him 3 To beleeve in him in Christ Jesus in his blood and so in God in him for all that he hath promised and so for the Kingdome to come this according to the description of the Ancient is Evangelical faith not another kinde but the same more bright and fully appearing and enjoyed all which hath been shewn in first second third and fourth parts of this Treatise yea in the residue also at large And though as at first mentioned it is accepted where this glorious Gospel is not given yet where it is displayed if the first be wanting there is no right Gospel-beleeving but that beleeved with the heart will effect the other two which being in any measure effected such do not onely beleeve truly but are true beleevers and have right faith that is saving and justifying And as for Scripture-stating and explicating the question it is oft shewn already and all agreeing with that here said to set it forth by a definition I will not presume onely the nearest that I finde of that nature I will mention it is in Heb. 1.2 Now faith is the substance ground or confidence of things hoped for the evidence of things hoped for the evidence of things not seen By faith here it is cleer is meant such a beleef of Gods evidenced goodness as is begotten by his own declaration evidence or testimony and closeth with the same in beleeving according to his evidence given And that he speaks of the object of faith evidenced by divine testimony received and closed with in beleeving is evident throughout the whole Epistle of which evidences through mediums in the rumor of that report in Paradise the evidences in works of Creation and Providence were the first and then more fully by word and oracles and then most full and clear by his Son the standing testimony of whom is in the Gospel as now come forth and this is plain Chap. 1.1 2 3 2.1 2 3 4. 12.25 of faith begot by evidences through the first mediums Examples in this 11. Chapter from vers 4. to vers 7. of more fulness added in more clear discovery by word