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
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
the Son of Man shall sit on the Throne of his glory then in that day but whether in the beginning or in the middle or the end I leave to every man to think as he seeth cause all Nations shall be gathered before him this may be in beginning and middle and end throughout this great Day of the Lord and he shall separate them and set the sheep on his right hand and the goats on his left And when he doth that then he proceedeth to the last and final Judgement which Judgement is not by his Saints as the former judging and ruling was but by himself only and as the Resurrection of the Just at first was Christ his own work alone so the Resurrection of the Unjust and this final Judgement Rev. 20 11-15 is also now The compassing the Camp of the Saints fire coming down from Heaven and consuming the Enemies the time of Satan's last loosing and his being taken and cast into the Lake of Fire and then the Resurrection of the wicked and also their Judgement according to their works who knows what time these things will take What God as God may suddenly do I meddle not with but what God in Christ and so what the Son of Man will do according to the capacities of Men however enlarged by him in judging with as one may say opening the Books setting Mens sins in order before them producing witnesses and passing the sentence upon every one I dare not determine in what space of time this one thing shall be done but how long or short soever although joyful to the Saints yet all this with all that went before it from Satan's last loosing to his being cast into the Lake of Fire and the Resurrection of the wicked it is all after the thousand yeers of the Saints raigning and judging however the thousand yeers be taken and all this time Christ as Man raigneth and judgeth and his Saints are with him and so it is a long time and the Resurrection of the wicked and the final Judgement past then Christ delivereth up the Kingdom to his Father and then is the mystery of God wholly finished and time shall be no more all will be Eternity then the Kingdom continueth still for ever to Eternity only the Davidical Regiment of it is delivered up to the Father and all ruling as Men all differences of Men in ruling or ruled ceaseth yea Christ himself as Man and David's Son and his whole Body of Saints as Men yea he as a Monarch and they as Rulers or ruled are all subject wholly to the Divine Nature God being All in All the Man Christ remaining 2 Cor. 15.28 and God in him the Saints remaining and God in them the Kingdom remaining and God in all God is in all yea All in all he is in them all Wisdom Power Righteousness Truth Love Joy Glory Everlasting Life and Joy God is All and All in all yea so full so glorious and everlasting Joy that all former things are so forgot as if this had ever been yea without beginning and as if all that can be to Eternity were comprehended in present and so will be to Eternity without end the joy of the Lord in which he is in which all the Saints are it being their joy also they are now both filled and compassed with it in them they in it they now enjoy to the full that prayed for to which the first Fruits in the Day of Grace and the Harvest in the Davidical Regiment had its tendency Eph. 3.17 18 19. even to be filled with all the fulness of God yea if it may be born I suppose one might in a true sense say That of all the Saints and every of the Saints according to every of their capacities which by the Divine Nature possessing them will then be unconceivably great which is said of the Man Christ That as all the fulness of the Godhead even the Father Son and Holy Ghost in the Divine Essence Love Goodness Power Truth Glory c. dwells in him bodily so the fulness of the Godhead of Father Son and Holy Spirit in their Love Joy Goodness Power Wisdom c. dwells in them bodily then shews it self and operates in and through their Bodies so as never before only with this exception The Man Christ is one Person in the Son of God and so God-Man yea that very Person is very God though as Man he have yielded up the Government to God yet as God he governs still but none of the Saints are one Person with the Son of God and so not God governing but filled with God I desire to express it only as by Scripture I may We believing in him now live by Faith and enjoy all and walk in and by Faith Hope and Love but in the Davidical Kingdom we shall not live by Faith but by Sight 2 Cor. 5.7 1 Cor. 13.8 13. Rom. 8.24 25. 1 Joh. 3.2 4.7 12. 1 Cor. 15.28 and so there will be no Exercise of Faith nor yet of Hope we seeing as we are seen and none hopeth for that which he seeth and yet the habits of Faith and Hope abide till the Kingdom become wholly Divine but Charity is most in Exercise but when God is become All in all then Faith and Hope and all Desires are streamed into Charity and Charity abideth ever God is Charity and God and so Charity is All in them and in them all his delight in them and their rejoycing in him Oh unconceiveable Life Joy Happiness without any intermission for ever and ever But what manner of Glory this shall be is not yet revealed nor will be till Christ be upon the Throne of David that the whole mystery of God be opened Therefore I desire no farther to pry into it but only as it is revealed that so it shall be and that I desire to believe and for the manner of it let it alone till the Day declare it And this is all I will till farther occasion given me say of the Kingdom of Christ he comes to take and so likewise of the Ends of his second and glorious coming which yet is enough to make Believers long and wait for his coming the Time whereof is next to be spoken of CHAP. 19. Of the third Poynt The Time of the next coming of Christ FOr the Time of the coming again of Christ I shall also say what I finde for as for the precise hour or day natural or prophetical it were presumption in me so to enquire as to think before-hand certainly to know it seeing our Saviour Christ himself hath told even his own Disciples that enquired after it Ye know not when the time is not only when the end of the Day Mar. 13.32 33 34 35. the last and final Judgement shall be but not the beginning of the Day when the Master of the House cometh whether at even or at midnight or at cock-crowing or at morning If
ever liveth to intercede for us and will come again and raise us 2. That this Principle is onely in those that through believing in Christ and him crucified Rom. 5.1 2 3 4 5 6. 2 Tim. 1.9 10 11 12. have been framed to Repentance from dead works and to Faith towards God and therein to some conformity to Christ in his death confidence in him for his Promises of which some experiments in answer of Prayers they have found 3. That this Principle inclines the heart to live by Faith in all conditions and so to walk in the strength of the Lord Gal. 2.20 21. 5.5 2 Cor. 4.13 Phil. 4.4 11 13. 2 Cor. 1.9 10. And this is the Principle begot in the heart by the Doctrine of Resurrection c. CHAP. 9. Of Hebrews 6.2 3. HEb 6.2 And of eternal judgement This also by the connexion of the words appears to be the Doctrine of eternal Judgement and it also appears in that it is coupled and mentioned after the Resurrection of the dead to be that Judgement which shall be after men have died in their Bodies and are raised and made alive again according to that said As it is appointed to men once to die and after this the judgement to which Judgement Heb. 9.27 Joh. 5.27 28 29. 2 Cor. 5.10 Rom. 2.16 Jude 14 15. by the voyce of Christ All that are in their Graves shall come forth and appear before his Judgement-Seat and be judged by him of this our Saviour warneth us Luk. 12.4 5. and 21.34 as did the Preacher of old Eccles 11.9 and 12.14 and the Apostles since 1 Pet. 4.5 2 Tim. 4.1 As for the word Judgement it is used sometime for a right discerning and estimate of Men or things as they are good and bad sometime for Authority Order and Rule given sometime for giving sentence and causing the execution of that sentence and in this sense directly with inclusion of both the former it is meant here and so in this Judgement 2 Tim. 2.10 Heb. 9.15 Mar. 3.29 Rev. 21.8 some shall be sentenced to and possessed of an eternal inheritance with eternal glory and some sentenced to eternal damnation and cast into eternal fire of both which are spoken at large Mat. 25.31 to 46. And this Judgement is called Eternal because the sentence passed shall never be reversed nor the thing sentenced ever be removed nor they on whom the sentence passed ever cease to be but shall remain for ever in everlasting joy or torment according to the sentence and judgement given forth and passed on them and so the Doctrine of Eternal Judgement or that which is in the Gospel by the Oracles of God taught concerning it hath these Instructions in it that is to say 1. That there are some judgements both in sentence and execution in this life â—ccles 9.1 5. both in mercies and corrections in destructions and deliverances and salvations which are but for a time and dure not for ever by which also Rom. 2.4 Joh. 33.29 30. special love or positive hatred are not demonstrated of which I have no cause here to speak any more but this That they both are used in this Day of Grace to lead men to Repentance and turning unto the Lord. 2. That according to the Word of the Lord and in the Ministration thereof a sentence of Life or a sentence of Death may pass on a Man in this Life and yet it may so come to pass that without any alteration of the Minde and Purpose of God the sentence may be so changed as the execution shall not be on that Man on whom it was denounced according to that 1 Sam. 2.30 And so the Lord hath explained his Minde to be Jer. 18.7 19. That when the sentence of death is given out against any if thereby they be smitten and turn from the evil against which it was given forth God will take away the threatned evil And when a sentence of life and good passeth on a man if he take liberty to go on to do evil the Lord will take away the good he said he would do unto them And so again he saith Ezek. 33.13 14. When he saith to the righteous that he shall surely live if he trust to his own righteousness and commit iniquity all his righteousness shall not be mentioned to him but for his iniquity c. he shall surely die and likewise when he saith to the wicked Thou shalt surely die if he turn from his sin and do that which is lawful c. he shall surely live he shall not die And all this grounded upon this Ezek. 33.10 11. 18.30 31 32. That God hath no pleasure in the death of the wicked but that the wicked turn from his way and live And therefore he calls and promiseth and threatens and correct and useth means that they might turn and live and on the same ground and from the same and like places Rom. 9.19 20 21. to ch 10. 11.7 10 17 23 11 14 32. the Apostles have taught the same Dectrine to Believers warning the believing Gentiles that were grafted into the true Olive-Tree and partook of the fatness of it That if they abode not in his goodness they also should be cut off and tells them also That the reprobated Jews the branches broken off if they persisted not still in unbelief they shall be grafted in againâ— for God is able to graft them in again yea his mercy shewn to the Gentiles hath such an end and tendency in it yea he hath concluded all under unbelief that he might have mercy on all c. 3. That though through continuance in wilful Rebellion against light and many covincements and warnings a Man may come to that height of sin Prov. 1.24 25 31. Jer. 6.27 28 30. Ezek. 24.13 14. Mar. 3.29 even in this life as to be reprobated and given up to Satan and so left to that eternal Judgment yet to come yet that is so hardly discernable to any in this life that it is not safe for us to judge farther of such then that they are in danger of eternal damnation for though such transgression shall not be so forgiven but that it shall be verily and remarkably punished yet if by the means used with all punishments they be regained to repentance the soul may be saved in the day of the Lord. Whence we are not absolutely forbidden to pray for such a one 1 Joh. 5.16 but that we pray not for such a transgression to be forgiven and taken away so as all punishment be removed for of necessity that must be visibly and sorely punished here or hereafter 1 Cor. 5.5 1 Tim. 1.20 whence the delivery of such a one to Satan hath such an end and tendency while means and life is continued to destroy the flesh that the Spirit may be saved in the day of the Lord for while life and means is vouchsafed there is hope
uphold in temptation To raise from the dead To meet Christ in the air I make no determination But I do not beleeve that so it is because neither the Scripture nor experience of any beleever so testifieth But of this I am sure That every one that beleeveth in Christ according to the working of this his mighty power in which is some distinctness intimated between this mighty power and the working of it He that beleeveth according to the working or forth-putting of the operation of this his mighty power whether more or less put forth too and in him he is accepted as a true beleever in him and of that Church whereof he is the head in whom all the fulness is Eph. 6.10 1 Pet. 1.5 And the exceeding greatness of his power is for and towards such And so not the present working of it or operation in them but the exceeding greatness of this his mighty power that is in him which he desired they might know is propounded to all the beleevers one and other that they might beleeve in it and be strong in it that so by it they might be kept through faith unto salvation Yet notwithstanding what the exceeding greatness of this his mighty power is towards such beleevers All such beleevers do not know clearly which if they did it would afford them unspeakable consolation though the full and perfect knowledge of it is not in any mortal man nor will so be in beleevers till the resurrection of the just no more than the greatness of the hope or that hoped for to which he called them or the riches of the glory of his inheritance in the Saints though growing in faith and in the knowledge of our Lord Jesus they by his spirits illumination be sweetly and in a measure cleerly and in respect of the first beginning of faith abundantly known which the Apostle acknowledging these to be beleevers sealed and faithful in Christ intimates them to be yet wanting in and so prayeth for it for them suitable to his instructions and exhortations to the Hebrews So that this place was wrong quoted for any other kinde of faith or manner of obtaining it serving nothing at all to such an end Eph. 2.1 5 6 7 8.10 Speaks of no other kinde of faith or manner or obtaining it Col. 1.23 24 2.13 14. Gal. 4.6 7 3. 5. Heb 3.1.6 c. or quickning in it but of that is compleat in Christ and a first fruits received through faith in him which was also in those mentioned among the Collossians and Galatians and Hebrews to whom those great warnings were given and so not at all to the purpose quoted for another manner of obtaining faith CHAP. XVII Of Mr. Owens second saying in his second Concernment IN explication of this New life the holy Spirit is given to quicken them unto He faith Enduing them with a new life with a spiritual gracious and supernatural habit spreading it self upon their whole souls making them new creatures throughout in respect of parts investing them with an abiding principle All this soberly Col. 1.4 5 22 23 24. 2.13 14. Gal. 4.6 7. 3. 5 4. Heb. 3.1.6 6 1 2 4 5. and according to Scripture understood is very good and true Nor is there any kinde of faith of the Spirits working received that can be called True in its kinde or upon account whereof any in Scripture are frequently termed Saints and beleevers if they be not in some measure in truth endued with this And all this in a good measure evidenced to be in those beleevers so warned and so in that faith and holiness affirmed to be in them the Collossians the Galathians and the Hebrews and confessed by the many expressions used by M. Owen in that kinde of faith and holiness which he saith also is really true in its kinde and wrought by the Spirit as hath been shewn in opening the principles c. and in setting down his expressions So that there is nothing neither in this saying worthy the least blame or refusal but to be received and confessed true and good But only his asserting it to set forth another kinde of faith and holiness and manner of obtaining it then besides that before confessed by him true in its kinde And his altering and stretching out some terms to make this faith seem to be of another kinde but neither will his quotations or terms prove or countenance the same or serve for that end at all Let his quotations be considered Matth. 7.17 Every good tree bringeth forth good fruit but accrrupt tree bringeth forth evil fruit Consider with this the 16 18 19 20. verses Matth. 12.33 Either make the tree good and his fruit good or else make the tree corrupt and his fruit corrupt for the tree is known by his fruit Consider with this also the 34 and 35. verses And consider with both James 3.10 11 12. The whole weight of the business for right understanding these parabolical and metaphorical sayings lyeth in knowing what is here meant by Tree whether the man in the substance of his soul and body or the ruling disposition in the heart of the man diffusing it self in all the powers and faculties of the soul or both these And then in what manner the one and upon what account the other Let these be every way considered And so 1 If we take the Tree simply singly directly 1 King 8.46 2 Chron. 6.36 1 Joh 1.8 10. Mar. 10 17 18 Heb. 9.5 Luke 20.36 and properly for the man in the substance of his soul and body then as all are naturally come forth from fallen Adam so we fell in him and come forth corrupt from him so there is no man living on this earth sinless and good yea there never was a man living on this earth good indeed but one that is the man Jesus Christ who is God over all blessed for ever So that in this sense there neither is nor will be found upon the earth any good man that may answer to those Texts till the resurrection of the just and then there will be such found So this is not the sense 2 If we take Tree for the disposition ruling in man which is neither the substance of soul or body simply considered but some infused inclination so as man in falling from God lost and deprived himself of his Image so there was a corrupt inclination or disposition ingendered and sprung up in his heart Rom. 5.12 Gen. 8.21 Jer. 17.9 Rom. 6.19 20 7.5 Eph. 2.1 2 3. 2 Cor. 4.4 from the word or lye of Satan in and by the Serpent suggested and by man beleeved which is full of aversness and enmity to God and prone to all that is contrary to the minde of God and his design whence flows manifold evil lusts and affections all strengthned and revived by a new plot of Satan in unbeleevers whereby he rules and so these lusts bring forth
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
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