follow them Joh. 14.16 17 26. 16.13 15. Joh. 15.4 11. Gal. 5.5 6. in sending his Spirit to teach lead comfort and guide them as hath been shewn in his Purposes and Promises and on their part that they abide in him and so walk in Faith that worketh by Love waiting through the Spirit for the Righteousness of God in all these Promises by Faith In which living by Faith they shall be daily nourished with the Grace Strength and Goodness of the Divine Nature in Christ and so to walk in Love which will fulfil all the Righteousness the Law requires of them and also on their parts in case by any Forgetfulness or Temptation 1 Joh. 1.7 9. they fail in the exercise of their Faith and Love and so be drawn aside to serve some lusts of the flesh that they then confess their sins and crave pardon and healing in his Name and he for his part engageeth to heal them and so to keep them through Faith unto Salvation ready to be revealed in the last times and for help of their weakness he hath afforded them his Ordinances to attend Mat. 28.20 Joh. 13 14 15 16. 1 Joh. 1.9 1 Ioh. 3.23 1 Ioh. 4.21 Joh. 14.21 Prov. 3 4 6. in which he hath promised to meet with them and bless them all these things are shewn before in the Purposes and Promises The Engagements on Christs part are seen in his Promises of Spirit Healing and the Engagements on Believers parts seen in his command to them affirming such as are his to have his commands in them and these commands they are That Christ in the Name of Wisdom chargeth his Sons to keep in the middest of their Heart And so we may see in these three foresaid points what the New Testament is nor can any thing here required be grievous to any that are in this New Testamental Covenant For 4. Rom. 8.1 2 3 4. There is therefore no condemnation to them that are in Christ Jesus who walk not after the flesh but after the Spirit What Consolation is this for such as through believing the Testimony of Christ are brought from under the bondage of the Law and Old Covenant Rom. 7.1 2 4 6. Gal. 5.16 17 18. Rom. 7.14 17 20. into this New Covenant with Christ to bring forth fruit to God and serve in newness of Spirit though they have flesh in them which lusts against the Spirit and much trouble thereby so as many infirmities be found in them and some failings yet if they allow not the same and so yield not to walk after the flesh make not that their Way and Trade but walk after that is allow like and yield up themselves to live sow to and walk after the Spirit the Law of Grace proceeding from the Testimony of Christ believed in their heart if according to the Light Strength and Motion given into their Hearts from this Spirit they do delight in the Law of God and desire and will to walk in it and so yield themselves to walk their wants and weaknesses which they would not are not charged on them there is no reproof no condemnation from God from Law from Conscience that shall wound them nothing that shall break their peace none to them And this the Apostle delivers positively as very Truth and then sets to his Seal rendering his own experience of the same Truth for he also had his flesh his carnality his Law in the Members rebelling against the Law of his Minde and so both disabling him from doing all that good he would and carrying him as a Captive to the Law of sin which discovered his sinfulness and of Death sentencing him to death the beholding of which caused a cry yet believing on Christ he saw and found deliverance so that this Law discovering sin and sentenced to death had not power to fasten its condemnation on him For saith he the Law of the Spirit of life in Christ Jesus hath made me free from the Law of sin and of death Rom. 8.2 As if he should have said Though it discover sin in me and sentence death upon me yet it cannot fasten on me to condemn me for I looking to Jesus Christ that hath suffered and made peace for sinners in believing on him The Law of the Spirit of life in Christ hath made me free Joh. 8.36 c. And this also he builds on the true and sure Foundation that is laid open for all and gives a general Rule saying vers 3. For what the Law could not do in that it was weak through the flesh Rom. 8.3 the Law given by Moses discovering sin and sentencing to death was in it self good and holy and promised life on performance but could not give it because of the weakness of flesh so as Men could neither satisfie in performance nor yet in suffering the punishment but they would have perished in it but God sending his own Son in the similitude of sinful flesh and for sin or because of sin or by making him a Sacrifice for sin condemned sin in the flesh even executed judgement on the flesh or Nature of Mankinde that sinned in the person of his own Son as the publick Man in the room of Mankinde and that to this farther end that the righteousness of the Law the life it promised and could not give us and the righteous affections and love services it required not affording strength to bring them forth might be fulfilled in us Rom. 8.4 us that believe in Christ and so are in him having received Remission of sins and Spirit with a new inclination that it might by degrees be fulfilled in us who walk not after the flesh that is delight not in and approve the Wisdom Righteousness Confidence Affections and Lusts of the flesh which were all condemned and crucified in Christ his being condemned and crucified upon the cross for us so that we make not this flesh our Lord and rule and our way to walk after it but after the Spirit In eyeing and believing in this Blood and Cross of Christ and accepting it Rom. 3.25 4.5 23 24. 5.5 8 10. so believing on him of whom the Spirit testifieth admiring the Grace the Spirit commendeth therethrough and according to the Light and Grace thereby given in the inward Man delighting in this Law of God Law of Grace of Faith of Liberty the Law of the Spirit of life and so taking it as our Rule do will incline and yield to make that our trade to walk therein Jam. 1.25 2.12 Rom. 6.14 1 Joh. 1.7 Rom. 2 3 4 5 6 7 8.1 13. Gal. 5.13 16 18. 6.8 1 Cor. 9.21 we shall receive forgiveness of sins and healing of victory over them and have assistance and encrease of life and so no condemnation Is not this the language of the Spirit in the Apostle to the Romans and to the Galatians and
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
yet he did not in that deal with Men but with God for them true in the fitting and preparing his Body which he took to offer he did deal with the Nature though not with the Persons of Mankinde in that he took flesh of the Seed of a Woman that was of the Seed of David of Abraham of Adam and had thereof his Body framed which he took into union of person with himself so that the Man Christ is God Man the Son of God And this also is true That walking on the Earth in that Body in his Ministration of the Gospel and mercies and miracles extended he dealt with Men to do them good yea as there were several ends in his death one to make propitiation for sins one to confirm the Testament of precious promises and one to bear witness of the Truth he had taught and therein shew his love and faithfulness as a Minister and true and faithful Shepherd his love and faithfulness to his Hearers which were his sheep and as in respect of the first End not the Scribes and Pharisees but God laid on him the iniquity of us all and delivered him to death for our sins and in respect of the second End he willingly gave up the Ghost and died as for our sins so to confirm the New Testament in his Blood so in respect of the third End the Priests Scribes and Pharisees envying and hating him for his Gospel preaching did crucifie him and put him to death which also he willingly under went to witness the Truth as he had taught as hath been more latâ—ely shewn in other Treatises * Vin. of God's free-grace c 2. Dise about the precious blood of Christ ch 3. with uncovery of mystcrious deceits P. 31. and so in his dying as it was for witness-bearing to the Truth he had taught it was a part of his Ministration in which he had to deal with Men 〈◊〉 his abasement under the Law and so his suffering and death as it was for propitiation-making and so in offering his whole Oblation and Sacrifice he did not deal with Men or offer to Men but for Men he offered the Oblation and Sacrifice to God only which I insist on to this end That we may look for and judge of the efficacie and prevailing vertue and power of this Oblation Sacrifice and Ransom given by Christ first in the offering it to God and therein in the prevalency it hath with God in Gods acceptance of it and giving into his hands all that for the receit whereof he offered it that the Nature of Man be in him exalted and received into union with God and filled with the Holy Ghost and invested with the inheritance and Lordship and power to save and judge and that all Mankinde be released into his dispose c. in which the prevalency of his offering to God is to be seen and so the effectualness of it judged according to the prevalency it hath with God to whom the Sacrifice was offered and not first to be judged or looked on as effectual only as it hath its efficacy in Men and prevaileth with them no not to be seen that way at all before some making of it known in some application of the vertues of it to Men after which application it will in due time be seen also in its efficaciousness in upon them also both in the receivers in drawing them in to Christ and in comforting purifying and quickning them and giving them boldness of access to God and hope of Glory and all upon the account of him that first engaged his Heart to approach to God in their Nature for them And indeed there was not any other but he either fit or able to have dealt with God for Men none of the fallen Race of Mankinde rich or poor one or other could by any means redeem his Brother or give to God Ransom for him Psal 49.7 8. 40.6 7 8. with â— v. 10. â—-20 for the Redemption of their Souls is precious c. yea all the Sacrifices offered by former and typical High-Priests and Priests could not do this with God this could none do but he that is both God and Man in one Person and through his approach to God all that believe receive the liberty of approach to God and partake of Life c. and not only is this his Oblation efficacious in Receivers 〈◊〉 will he 〈◊〉 so to be also in and upon Refusers and Râ—jâ—â—ers 〈◊〉 they shall come and bow before him and 〈◊〉 know 〈◊〉 Lord to the Glory of God and to judged by him which things have been more largely shewn in another Treatise * Disc of the precious blood of Christ ch 8 9 10. 11. But all the efficacies in and with Men is after application to Men before which its efficacie is with God and that we may not judge of the efficacy of Christ his offering by what is seen in and upon Men only nor limit its efficacy to that scantling Joh. 12.48 Phil. 8.10 11. but acknowledge it according to its prevalency with God to whom it was offered for all that for which it was offered hath all this been said To God he offered his Oblation CHAP. 6. 4. For whom and in whose behalf Christ offered this Sacrifice FOr whom Jesus Christ gave himself is also answered Tit. 2.14 1 Cor. 5.7 1 Thes 5.10 1 Joh. 3.16 2 Cor. 5.21 Gal. 3.13 Eph. 5.2 He gave himself for Us and so in many places of Scripture it 's so said Christ our passeover is sacrificed for Us who died for Us he laid down his life for Us he was made sin for Us being made a curse for Us and hath given himself for Us an offering c. So that the right understanding of the Persons for whom Christ gave himself is found in the right understanding of the word Us in what sense it is used in this and such-like sayings The wor Us as Our and We is used somtime in some sayings as pointing out some peculiar people distinct and severed from other people and then it 's made known to be so meant in the same sayings by speaking to or of some with an expression or intimation of some others to whom they are opposed as in these places on the Margent and divers others a Dout. 5.3 9.16 1 Cor. 4.9 2 Cor. 3.3 1 Pet. 4.17 1 Joh. 2.19 2 cv 5.9 10. but here is neither expression nor intimation to lead us to such an understanding of Us here The word Us is found in such-like business as this to be used applicatively in Profession or Confession grounded on a large and sure Foundation and including in its saying two manner of People or sorts of Men the one sort such whom it concerneth and yet they understand it not and so neither believe it nor confess it the other sort such as do understand believe and confess the Truth and Goodness of that asserted that others
set forth as the Propitiation for sins and the Saviour of the World and so call all Men to him and therein by his Spirit open the eyes of the blinde and the ears of the deaf and give life to such as in seeing see and in hearing hear and so by degrees in this life redeem them from all iniquity by vertue of his Blood so applied to and sprinkled on their Hearts 4. That in this redeeming them from all iniquity he may purifie unto himself a peculiar people c. that is such as in his redeeming work upon them are found believing on him Tit. 2.11.13 Rom. 5.8 10. Col. 1.22 23. Eph. 5.25 26 27. and yielding to the motions and teachings of his Grace he may and doth still by vertue of his Oblation and his Father's Love commended there-through besprinkle them more with his Blood in Gospel-Testimony and so purifie them a peculiar people zealous of good works Phil. 2 7-11 that he may present them in due season spotless to himself and so have the glory of his Oblation in the eternal Salvation of all that have lived and died in the Faith and in his righteous judging of all wilful Opposers and Apostates This his gracious End in offering his Oblation and he being righteous holy faithful his Oblation was so effectual with the Father for all that for which it was offered that he hath granted him all this and every way furnished him for this end as is foreshewn And for the Power and Faithfuluess of our Saviour to pursue this End and so to do all that by which it may be brought about enough hath been said and more will be said in treating of his Mediation and Intercession And indeed he is and will be faithful to his Father 1 Joh. 2.1 Heb. 2.17 5 1-9 7.25 26. and merciful and faithful to us he is without sin holy unblameable compassionate merciful and able of which after But here in his dealings with Men he meets not onely with weakness and so offences and ill requitals but in some even after their eyes are opened with willing Rebellion closing them again and so the efficacy in Men is not so prevalent as it was with God nor the End so certain of being so accomplished in the blessed part on every Man though in every one that believeth it will but these things I leave to the after-Discourse having now shown concerning the Oblarion of Christ what was offered who offered it to whom it was offered For whom it was offered for what it was offered and to what End in which is an inclusion of his Mediation and of his coming again though not explicated which some Traditions and expressions of Men that darken it being removed will be very useful for our edification a little of which usefulness I shall in that order mention CHAP. 9. An Antidote and Caveat against some unfound Expressions FOr those Expressions about the plain Sayings of the Gospel that are so Serpentine-like first with Queries about the Truth of the plain-appearing Import of God's Sayings Hath God in saying Gen. 3.1 4. said was that his meaning do you think indeed he meant verily and in truth That Christ died for all Men gave himself a Ransom for all that he is the propitiation for the sins of the whole World or that any do indeed deny the Lord that bought them or depart from the Faith or count unholy the Blood of the Covenant wherewith they are sanctified c. and then follow on with plain Contradictions of the Testimony of the Holy Ghost boldly affirming Christ did not die for All Men he did not give himself a Ransom for All Men he is not the propitiation for the sins of the whole World none that are bought by him can deny him none that have true Faith can wholly depart from it none sanctified by the Blood of the Covenant can count it again as a common or unholy thing these are so gross that none that believe the Sayings of the Scripture for the Testimony of the Holy Ghost therein will entertain them and enough is said before to warn of these Part 1. ch 3 4 5 6 7 8. so that I forbear other answer to them But for those Expressions better coloured though having a tendency to the same End I shall instance a few of that learned Mr. Owens 1. That God will give Faith and Repentance to those whom he hath chosen and given to Christ to be saved a Pag. 264. Sect. 6. If this should be meant of Christ his dying and giving himself a Sacrifice to God and by that to save It 's shewn before That there are none given to Christ but upon the account of his Oblation be was given and gave himself for us but none of us given to him Rom. 14.9 but upon the account of his purchasing us also he in giving himself for us hath saved all Men from perishing for ever under the sentence of the Law as Mankinde at first fell under it and in that Death Rom. 5.18 in which thereby we should have perished and for eternal Salvation there are none given unto him to be saved but in the Heavenly call John 6.40 45. and 17.2 6. nor is he the Author of eternal Salvation Heb. 5.9 but to those that obey him in believing on him nor can there be any choice but in Christ nor any chosen in him but as by vertue of his Oblation he is a perfect Saviour and so none first chosen for Christ after to die for nor is there any elect in him who are not begun to be saved by him for the Election is through the Sanctification of the Spirit 2 Tes 2.13 14. 1 Pet. 2.9 par 1. ch 7. and Belief of the Truth and the Elect are Holy c. but enough is said in treating of the Oblation of Christ to shew the Vanity of this Expression it being also Scriptureless and not according to the Rule by himself approved 2. God purposed to give Eternal Life to his elect Believers and that none of them should ever be lost and committed the accomplishment of this to Christ b Pag. 84 2 Cor. 2.17 3.12 13. 4.1 2. This is no Scripture-Expression nor exprest in the plainness the Spirit in the Scripture useth but with much subtilty so as it might stand with the Doctrine he opposeth for if by Elect Believers he meant only such as believing the Grace testified in the Oblation of Christ are chosen through the Sanctification of the Spirit and the Belief of the Truth unto the Obedience and sprinkling of the Blood of Christ and so into union and fellowship with him and conformity to him and so being found believing on Christ the Accomplishment of their Salvation is committed to Christ and none such shall be lost Those he opposeth maintain this But if he mean of an elect Company in the Counsels of God preceding the Death
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
Blessing on it are all to this end and have this tendency that the world might believe in which believing they shall receive forgiveness and life So that this Branch of the Testimony of the Intercession of Christ thus far is together with his Oblation offered good News true Gospel to be preached to the World to all men that they might believe and having fitness and power to draw them that they might believe it being all also true before they believe that they might believe and so true whether they believe it or not CHAP. 13. Of the more special Mediation of Christ or his Mediation as more specially considered THe more special Mediation of Jesus Christ is his Mediation of the New Testament and this also is by vertue of his Oblation once offered and that to this end That Believers may be preserved in peace Heb. 9. enjoy the Promises of the New Testament and be brought to receive the promised Inheritance And in this respect he is and is called Heb. 8.2.6 The Minister of the Sanctuary and true Tabernacle which the Lord pitched and not man and so the Mediator of a better Covenant established upon better Promises Heb. 12.24 Heb 9.14 15. his Blood being sprinkled on those that come to him speaketh peace to them and purgeth their Conscience c. Therefore also his Mediation is of this New Testament that they which are called might receive the promised Inheritance this Mediation being so full and excellent his special Intercession is in it Whence also it is sometime called Advocation for the fulness of his dealing in it in removing all Stops procuring Grants and affording Instructions and Consolation that Believers may enjoy Peace Compare 1 Joh. 5.7 9. with 1 Joh. 2.1 2. Freedom Union and Fellowship with him and the Father and be preserved in and to their Hope So it is said If any man sin we have an Advocate with the Father Jesus Christ the righteous He saith not If any man sin he hath an Advocate as if this were the common priviledge of all men nor saith he only If any of us sin we have an Advocate as if we had no hope to pray for any but Believers but in general If any man sin whoever of us or not of us if a man we have an Advocate one with the Father known to us and believed in by us to go to God by who advocateth for us and he is righteous and will procure us a gracious Answer when we in his Name pray for our selves or for the Church or any of it yea and also when according to his will we pray for others that are yet of the world for he is also the Propitiation for our sins and not for ours only but also for the sins of the whole world so as by his Oblation having made peace for Mankinde and being now the Mercy-Seat of God and the Propitiation to propitiate and mediating with God for that end whereby he hath propitiated us and brought us in to believe in God and is also become our Advocate Joh. 10.9 14.6 16.23 Eph. 2.18 Heb. 10.18 19 7.17.24 25. that we may approach to God by him both for our selves and for others in which confidence Believers approach through Christ with boldness to the Throne of Grace having this Ground Because he continuing ever remaineth a Priest for ever having an unchangeable Priesthood Heb. 7.25 wherefore he is able to save them to the utmost or evermore that come unto God by him seeing he ever liveth to make Intercession for them from whence I shall briefly observe a few things about this special Mediation or Intercession of Jesus Christ as by other places also I have instruction 1. That here is no denial or exclusion of his Mediation for all Men and Intercession for Transgressors as if those only that approach to God by him were the All the only and the whole number for whom he doth in any sort mediate and intercede He neither saith But them or only them not a word to contradict that affirmed in other places nor doth he here speak of his Mediation and Intercession for men for that to be vouchsafed them whereby they might believe and so approach to God through him but of his Mediation and Intercession for those that do already believe and approach to God by him and so are beheld believing and coming in to God by him who are indeed God's chosen a 1 Pet. 1.2 2.3 4 5. 2 Thes 2.13 and those to whom Christ is the Author of Eternal Salvation b Heb. 5.9 to whom he is to give and hath promised to give Eternal Life c Joh. 6 37-40 17.3 11.25 26. And so Emphatically it is said of them as the choice upon whom his eye is set He ever liveth to make Intercession for them for them directly for them especially 2. That he ever liveth to intercede for them that is to officiate and perform this business in Heaven for them every word is of force 1. He ever liveth as their Great High-Priest Heb. 7.23 24. Rom. 6.9 10. Rev. 1.18 2.8 Psal 120. Joh. 6 37-40 appearing in Heaven for them in their Nature and as their Head Husband elder Brother and Keeper he died once for them and rose and offered the Oblation once but now he is alive for evermore and can die no more but liveth ever so as there can be no let nor ceasing of his business he neither slumbereth nor sleepeth so that none shall or can perish through any defect in his Ministration 2. He ever liveth as the Son of God Joh. 11.42 14.16 Psa 20.3 4. Joh. 17.24 and the Man in whom the fulness of the Godhead dwelleth bodily beloved of the Father and prevalent with him so as the Father denies him nothing his suites are all and always granted so that with him it is but I will and it is done 3. He ever liveth as the living Object of Faith Heb. 12.2 Joh. 5.25 1 Pet. 2.3 4 5. 1 Cor. 15.44 45. Joh. 7.37 38. Joh. 14.19 Rom. 5.10 the Author and Finisher of it that hath Life in himself and giveth Life to others the quickning Spirit that quickneth and enliveneth all that believe on him and because he ever liveth they that believe on him shall live also his ever living is a strong consolation to Believers For if when we were enemies we were reconciled to God by the death of his Son much more being reconciled to God we shall be saved by his lise or ever living to intercede for us and so to quicken and preserve us 3. That he ever liveth to make Intercession for them I might say in a sense Joh. 14.16 17.24 Psal 20. 65.4 Mat. 7.11 Luk. 11.13 to pray the Father for them though not in that submissive manner as when he was on Earth before he had offered the Oblation with tears and cries but as one accepted having
should now raign in his Saints and both these are true yea without controversie Christ doth now raign in his Saints and its desired to be more and more but yet his raigning in his Saints now is neither his raigning over the VVorld nor making his Saints to rule over the Men of the VVorld and the mistake is easily discernable to such as believe and minde the Scripture-Testimony of Christs coming to raign 1. For Christ his now raigning in his Saints is not his raigning by his Saints or with his Saints and they with him over Men but as the expression is in his Saints and that is by his gracious Word and Spirit subduing every thought to the obedience of Christ and them to accept the cross of Christ 2 Cor 10.3 4. Phil. 1 7-9 2 Cor. 4.11 12 13 14. 2 Cor. 1.7 Gal. 2.20 2 Pet. 2 13-16 1 Cor. 9 19-23 and conformity to him in it and so by the Spirit of Faith Love and a sound Minde he dwells and lives in them and they live to him and yet in this VVorld are for his sake as he was subject to humane Powers and servants to all for their good and though they overcome the VVorld yet their Victory is by Faith and not by carnal weapons and striving for worldly honour and power over Men but by the Word of their Testimony 1 Joh. 5.4 5. Rev. 12.11 2 Tim. 1.12 Act. 9.4 5. Col. 1.24 not loving their Lives unto Death so as while he raigns in them they are sufferers for him and so with him and he with them and they shall after raign with him when he raigns 2. The Saints raigning with Christ Col. 3.4 2 Thes 1.7 10. Rev. 11.15 18. and so his raigning in his own Person and with and by his Saints begins at once together he comes to take to him his great Power and Raign and then and not till then his Saints raign with him he that believeth makes not haste nor desires to raign before his Master and when God by his Providence putteth any Saint into a place of worldly Power and Government to rule among Men yet in that also they will be found sufferers for and with their Master and strangers in this World and though Protectors of their Brethren the Saints in their outward peace Psa 75.2 72.4 Psa 39.12 2 Sam. 23.5 Heb. 4.7 8 9 10. Heb. 11.9 10 16. 1 Thes 1.9 10. yet Rulers of them as men also in their outward affairs not able to carry all as they would by their several Officers under-Governours in this World the Saints must wait for that till their Masters coming even thus it was with David and so it is not yet their rest with Christ and raigning with him over the Men of the World It is better to look and wait for our raigning as Abraham and our Fathers did for the same inheritance and Kingdom that we are to look for 3. Jesus Christ is not to receive his Kingdom Joh. 18.36 Psa 2.6 9. Dan. 2.44 7.13 14. Ezek. 24.13 Luk. 1.32 Dan. 7.27 2 Tim 4.8 Rev. 2.26 and be set on his Throne after a worldly manner or by any worldly power or weapons no it is not the Saints that set him upon his Throne but it is the Father only from whom he receives it and he it is that gives the Kingdom to his Saints and sets them on Thrones True it is before his personal coming will be many Earth-quakes and shakings of worldly Powers Nation against Nation and the hating of the Whore and eating her Flesh and burning her with Fire by the Kingdoms of the Earth who shall enrich themselves with her spoyls in which Battels the Saints as Men and as called by Authority for defence of a People and Execution of Justice on wicked Doers may have their hand and work in these Battels yet as they are Saints so they use no violence commit no rapes seek not the ruine or destruction of Men but even in their overthrow and confusion desire the shame upon them to be blessed to them as a means of their conversion Psal 83.15 16 17 18. Prov. 24.17 whence also they rejoyce not simply in their ruine and harms but rather when they are subdued are very merciful to them though when in their perversness overthrown they rejoyce in the righteous Judgements of God and for his Mercies in their own deliverance their main design being the same with their Masters according to the Gospel-way The Salvation of Men Prov. 16.4 1 Sam. 24.13 they know for revengeful unnatural and filthy actings the Lord hath in this World another Generation of Men therefore though these be valiant in War yet Blood is neither imputed to them nor the Victory ascribed to them as Partners with Christ but this is his own Isa 63.1 2 3 4. and alone work by his Power in his Providence what Instruments soever he useth to overthrow the Enemies in which his Garments are sprinkled with the Blood of his enemies some of his Saints also dying in these Battels his coming also approaching nigh but being come that Battel in which the Saints and none but Saints shall be in which also the Lord is visibly with them and before them shall not be with carnal weapons nor confused noise nor Garments rolled in Blood Isa 9.5 6 7. Rev. 19 11.12-21 20 1-4 nor any Saint dying in that Battel but only the wicked and all the wicked overthrown as hath been foreshewn and yet this also done before he sit on his Throne and raign and the Saints reign with him Oh that our Brethren would consider this 4. As the Saints must not raign before their Master and Lord Christ and that he receives from the Father and they receive from him the Kingdom so likewise must they not raign one before another If Abraham Isaac and Jacob c. must not have it before us Heb. 1.40 1 Thes 4.14 18.2 Thes 2.1 2. much more should not we look for it before them nay not the surviving on Earth see or enjoy before them that sleep in the Lord when we are all gathered together unto him then and not till then shall our raigning be Oh that our Brethren would consider this 3. Such as though they confess this raigning of the Saints not to be till the personal and visible appearance of Christ yet they look for some glorious manifestation of the Sons of God whereby they shall be known from other Men of what different Opinions soever they be and in what different Forms of Church-Government soever they live and so they shall be eyed and may be advanced to some honourable places in this World before the personal coming of Christ surely the Belief and minding of the Testimony of Christ concerning his personal coming as set forth in the Scripture would help our Brethren to keep from the thoughts or desire of such honor to themselves before their Masters coming Dan.
few but as a thing learned believed and known of all that unfeignedly believe in Jesus and we know all we are assured of this That all things work together for good to them c. So that we have here to note for this business is a double or twofold Description of those that are the Sons of God by Faith to whom all things shall work together for good The first Description of the Sons and Heirs forementioned is this They are Lovers of God The second Description is this Vers 15 16 17 They are called according to Purpose The words are plain To them that love God who are the called according to purpose In which words it's plain That none love God but such as are called according to purpose and that such as are called according to purpose do love God and that the Apostle speaketh here in Vers 28.29 30 c. of none but such as love God and are called according to Purpose Let these evident things be minded in these three Verses 1. Those spoken of here are such as do love God Now every Man will be ready to say Pro. 20.6 26.23 26 Gal. 6.3 1 Joh. 3.18 Tit. 1.16 1 Joh. 2.4 Rom. 11.35 1 Joh 4.9 10 16 19 He loveth God but Mens own saying so is no proof of it his own Heart is deceitful and his perswasion and profession no sufficient Testimony for love in conceit and tongue when it 's not in deed declaring it is not love indeed nor is that love indeed that we love God first and so claim right in his love but that he loved us and gave his Son to be the Propitiation for our sins and making that known so as we believing it do therefore love him because he loved us first and so this true love of God is that love 1. 1 Joh. 4 10 16 19 3.16 Tit. 3.4 5 1 Pet. 1.8 Rom. 5.5 6 VVhich springeth from the great love of God to Mankinde appearing in the gift of his Son to be the Saviour of the VVorld believed by us 2. VVhich in this springing floweth upon and is set upon God in his way Joh. 8 4â— Cant. 1.2 Joh. 14.7 10 Rom. 8.32 15.30 Ioh. 14.21 23 Psa 119.97 155 165 Psa 26.8 27.4 that is first on Jesus Christ the Son of God whom he hath given and so loveth God for giving Christ and so loveth him in and through Christ and so loveth the Spirit and whole Government of God that proceedeth from him and therein the Word and Doctrine and Sayings of Christ and so the Ordinances of God in fellowship with his people and so with intire affection and delightfulness the Brethren that believe in and love the Lord Jesus Christ 1 John 4.20 21. and 5.1 2. and with compassion to all those in that Nature in which Christ died 2 Cor. 5.14 15 19 20 Psa 119.127 159 167 1 Joh. 2.4 5 2 Tim. 4.8 and so purchased them with his Blood though not yet corgregated them to himself thereby so as though hating their evil wayes yet pitying them and desiring their Salvation and endeavouring it and in this love of God and Men for his sake loving to walk in his Commandments in exercise of Faith and Love and so loving the appearing and coming again of our Lord Jesus Christ 3. Gal. 5.6 Joh. 14 21 23. 2 Joh. 11 This love so springing and flowing doth work from the Faith and belief of the goodness of God in Christ that bringeth it forth and so Faith worketh through Love to the flying all evil and doing good according to his Commandments And this is the Love of God and they that so love are Lovers of God and such as so love God are the Called according to Purpose which is the next Description of them 2. To them who are the Called according to Purpose minde this well he saith not To them whom God hath or had purposed to call or And so according to his Purpose hath called Eph. 1.11 nor can such meaning be foisted in or tolerated for God worketh all things according to the counsel of his own will and doth nothing beside or contrary to his Purpose Prov. 1.23 24 25 c. Jer. 6.16.30 Hos 11.3 4 7 and yet he hath called and doth call many that perish for refusing to turn at his call though some are of this minde That it is those purposed to be called and so translate the words as nigh as they can called of purpose but that cannot bear out that sense because it crosseth other places of Scripture that saith He calleth all and Isa 45.22 Mat. 22.14 many are called and few are chosen and yet he calleth none that he purposed not to call But the words are plain Them who are the called according to purpose Rev. 17.14 which indeed are none but the Lovers of God that are called and chosen and faithful so that for right understanding the VVords we have three things here to consider what the Scripture will tell us of them 1. What this Purpose of God is that is here meant 2. What the Calling is that is here meant 3. What that is meant here by being called according to Purpose I. The Purpose of God here meant appears in Scripture to be that Purpose of God which was for the good of fallen Mankinde consisting to our apprehension in these four Branches 1. That he purposed Joh. 3.16 17 1 Joh. 3.5.8 4.9 10. 1 Tim. 1.15 2.4 5 6 and so according to his purpose sent forth his only begotten Son in Man's nature to make propitiation for our sins and to be the Saviour of the World that whoever believeth in him might be saved 2. That God in his Purpose farther purposed to give forth such evidences of his goodness through his Son Pro. 1.22 23 9.1 2 3 4 5 6 Isa 45.21 22 55.1 2 3 7 and so to set him forth and lift him up in means using as thereby to call Men and strive with them by his Spirit opening their eyes and moving their Hearts that they might believe and so repent and come in to him and be saved and so to call all in their several Ages according to the means he useth towards them 3. He in this Purpose yet farther purposed Joh. 3.15 16 Isa 45.22 Rom. 10.9 10 13 That whoever according to the means and light he extendeth to them to make known his Son and Grace through him do hear and behold and so believe in him they shall not perish but have everlasting life 4. He in his Purpose yet farther purposed That his Purpose should abide Rom. 9.11 11.4 5 6 7 stand and take place in Men for saving them and investing them with Priviledges of Sons and eternal life according to the prevalency and Election of Grace displayed and believed and not according to the workings of Men. And in all these together is the purpose of God as hath been
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
of living Waters Psa 36.9 Jer. 17.13 Mal. 4.2 Col. 2.3 9. Joh. 1.16 of Light Life and Spirit the Sun of Righteousness in whom all Light Life and quickning is in whom the fulness of the Spirit of life is and from whom it flows and so those that through Grace believe on him receive of his fulness and see light in his light and so in beholding of and believing in him the same Spirit that is in him floweth into them Joh. 3.6 and effecteth the minde and disposition of Christ in them which is also called Spirit in which respect Christ is said to dwell in them and the Holy Spirit is said to dwell in them who as proceeding from Christ and remaining in him so he entreth their hearts and worketh this new Spirit or disposition in them and by his light and operations dwelleth in it and so in them and this Spirit effected in them and dwelling in them they have derivatively from Christ and it cannot be had divided from him but they believing in him Eph. 3.16 17. have it of and from him and him within and by it and so they have him and this Spirit of and from him in their hearts by Faith 2 Cor. 4.13 2 Tim. 1.7 1 Ioh. 4.4 and it is in them a Spirit of Faith the Spirit of Power of Love and of a sound minde and this Spirit dwelling in them is greater and stronger then the Devil that is in the World so that they may full readily mix the Promises with Faith 1 Ioh. 5.4 5. yea and believing in the Son of God overcome the World their Faith being their Victory whereby they overcome And thus we have seen the Promises to Believers in their spiritual frames and exercises are many the Promises to them abiding in the Faith given them are many the Promises that they may abide many and the helps for their abiding many and all gracious from the Almighty God of Truth through the Mediator to Believers to whom Faith is given that they may and whoever as they may mix the Promises with Faith and so accepteth the Grace given may have the Assurance of Faith even for his perseverance in which the following Promises will be still farther helpful also let them be considered CHAP. 5. Of the Promises to be fulfilled to Believers after this Life THe fourth sort of Promises are those which are to be performed to Believers when they have lived and died in the Faith when their Battel is fought their Race run and so they have finished their Course and kept the Faith and so overcome The Promises to be then performed to them be great precious and of three sorts 1. Such as are to be performed to them at their death as all shall but such as survive at the coming of the Lord to whom such Promises not needful nor suffer they loss 2. Such as are to be performed at the Resurrection of the Just in the personal coming of the Lord. 3. Such as are to be performed when Christ delivers up the Kingdom to God the Father and so God is All in all I shall according to what I finde hint somewhat of each I. For the Promises that shall be performed to Believers at their death 1. They shall rest from their labours sorrows Rev. 14.13 Isa 26.20 21. 57.2 Ioh. 3.17 18. Zach. 9.11 12. 1 Thes 4.14 Ioh 17.13 16. 19.25 27. combates with temptations being kept as in Chambers of safety till the indignation in which the inhabitants of the earth shall be punished have gone over them all yea they shall enter into peace their bodies resting in the earth in their several places as in beds of peace and though in respect of the enjoyment of the great hope their bodies be as Prisoners yet are they at rest and free from all trouble and fear and so Prisoners of hope that sleep in Jesus and shall be raised at his coming to see him and come with him so it is a blessed sleep and rest 2. Their Spirits or Souls shall walk in their uprightness in the presence of Christ their Righteousness and under his Wings Isa 52.2 Rev. 6.9 10 11. Phil. 1.21 23. 2 Cor. 5.1 2 6 7 8. as the Altar of safety and solace enjoying a more full sight of the Person of the Lord Jesus and being nigher and having more full fellowship with greater rejoycings in him and with him and with the Spirits of just Men made perfect of which they now are then ever they did or could have enjoyed Heb. 6.12 15. 4.3 4 10. while they were in mortal bodies in which respect as touching their Souls they may be said to inherit the Promises to enter into rest and in both these respects the day of their death is better to them then the day of their birth was 3. Their works do follow them Rev. 14.13 Ioh. 15.16 2 Pet. 1.15 1 Tim. 6.14 2 Ioh. 8. 1 Thes 2.19 20. 2 Cor. 10.15 16. Heb. 11.4 12.1 that which through Faith working by love they have done in their preaching the Testimony of Christ their works of mercy their prayers their sufferings and constancy therein in bearing witness to the Truth and against Antichrist have not only had their fruits for holding forth the Faith and winning in others to God in their life-time but in the efficacy of the Truth witnessed by them in preaching and suffering in answer of their prayers and the memory of their good examples their fruits shall remain yea also multiply and encrease upon their account after their decease II. For the Promises to be performed to them at the coming of the Lord Jesus in and at the Resurrection of the Just they are of great and glorious things as to instance some of them 1. Their Bodies shall be raised again not corruptible 1 Cor. 15 23 42 45 52. 1 Thes 4.16 Phil. 3.21 Mat. 22.30 weak and mortal as before they had been but incorruptible powerful immortal and glorious at the very coming of Christ yea so as they shall be as the Angels of God though not Angels and Spirits onely Mar. 15.25 Luk. 20.35 36 Rom. 8.23 yet as the Angels and spiritual equal to the Angels for impossibility of dying or falling for strength agility swiftness of motion in ascending or descending and moving every way Thus shall their bodies be raised and united to and possessed of their own perfect Souls or Spirits for ever being both moved and carried about by the divine power 2. 1 Thes 4.17 Isa 9.4 5 6. 11.4 30.27 28 60.12 Zach. 14.5 2 Pet. 3.7 See Part 2 ch 17. Being so raised and made spiritual and glorious in Soul and Body they shall in a moment ascend and meet the Lord in the Air and so be ever with him yea come along with him to that great Battel in which shall be no carnal Sword no confusion no garments of any Saints rolled in blood and yet the
his fulness and our interest in him and enjoyment of him who saith Because he liveth we that believe in him shall live also and it is better and safer for us that it is in his Hands then if it were in ours we may better betrust him then our selves for keeping it And knowing all this revealed in the Revelation of Christ and so testified in the Testimony of Christ and therein the Purposes of God to be declared to be such and according thereto the Promises of God given forth and all the Promises assured by his Covenant and now Christ given us for all so as believing in him he is ours and he being ours all that is his is ours his Father Spirit Promises Covenant Inheritance and we his as is all plentifully shewn and proved before in this Treatise Who then can desire a better firmer and stronger assurance of God being ours and with us to preserve us to the Inheritance I confess I have formerly fancied some more particular and personal thing in which I now see I was mistaken And because I meet with Expressions importing the same in others I owning it as my own former mistake will endeavour to remove it from others in considering one Expression more of Mr. Owen's of whose minde in that also I conceive my self to have been CHAP. 11. An Answer to an Expression seeming to cross this last said about assurance or else to give a better THis I finde in Mr. Owen's writing Pag. 139.2 viz. God being with his People from henceforth even for ever is from his giving in that Promise Psal 125.1 c. into their souls in particular and their receiving it in their Generations according to their appointed times even for ever So far he But this saying suits not with the Gospel setting forth Christ to have come in the flesh and to be given for God's Salvation to the ends of the Earth and for a light to the Gentiles and for a Covenant to the People nor is there any place of Senpture in its own plainness and simplicity either to assert it or countenance it no not that very Text it self Let it be considered as agreeing with others 1. They that trust in Jehovah as Mount Sion is not moved Psal 125.1 2. remaineth for ever or as some read it They that put their trust in the Lord are even as the Mount Sion which may not be removed but standeth fast for ever or as we read it They that trust in the Lord shall be as Mount Sion which cannot be removed but abideth for ever 2. The Mountains round about it and Jehovah is round about his people from this time and for ever or as some read it The Hills stand about Jorusalem even so standeth the Lord round about his people from this time forth for evermore or as we read it As the Mountains are round about Jerusalem so the Lord is round about his people from henceforth even for ever All comes to one sense in every reading but neither the Text it self nor any Translation of it doth thus read it That such as from God's giving in these particular words to their Souls and they receiving it they shall be as Mount Sion c. nor any such manner of saying here or elsewhere I will not press that I understand not though some of the Learned render it as the Chaldee Explanation and Exposition to be thus The just which trusteth in the word of the Lord and so Jehovah the divine presence or Majesty of the Lord is round about them I say I will not press this though it be far more agreeing with the Text then the former device being suitable to the same thing spoken by another Prophet Isa 26.3 4. Thou wilt keep him in perfect peace whose minde is stayed on thee because he trusteth in thee Trust ye in the Lord for ever for in the Lord Jehovah is everlasting strength But not to press farther the words countenance not at all such a saying as I am answering But 2. Evident it is here That the Lord by this Prophet delivereth the same Doctrine for the comfort of his People Psal 125.1 2. with Hab. 2.3.4 that he did after in discovering the Vision to and by the Prophet Habakkuk The vision is yet for an appointed time but at the end it shall speak and not lye though it tarry wait for it because it will surely come it will not tarry Behold his soul which is listed up is not upright in him but the just shall live by Faith And this is cleared to us by the Apostles to be Rom. 3.22 23 24 25. 4.5 5.1 2 5 6 8 10. Gal. 2.16 That sinners ungodly ones coming in through the Love of God commended in the Death of Christ for sinners to believe in his Blood and therethrough to believe in God to be saved through Christ That God justifieth these through the Blood of Christ and they receive this justification through Faith and so are justified Rom. 1.17 4.22 25. Gal. 2.20 3.11 5.5 6. or just by Faith And these are the just ones of whom Habakkuk speaks And doth not the Apostle farther declare That these just ones do live abide and receive all their strength encrease and safety by Faith in trusting or believing in the Lord and these are the Trusters in God and Livers by Faith of whom both the Prophets speak And to all such Trusters in the Lord that said Psal 125.1 2. is strong Consolation and he should do an evil work that should take them off from this confidence begot in them by the Grace of God in Christ commended through his Blood to sinners by saying Oh you may be deceived and steal this in trusting on the Lord without warrant if these words Psal 1.25.1 2. were not given in in particular to your Souls and you so received them and then it will prove Gravel to you c. But I desire to wrong none I suppose he limiteth it not to these very words But if any such-like be so given in and received as Son be of good cheer thy sins are forgiven thee or I have blotted out thy transgressions as a cloud for my own Name 's sake or I have loved thee with an everlasting love therefore with loving kindness have I drawn thee or any such-like But though these be great and special mercies to be spiritually streamed into the heart yet not rightly taken or used if it be for such an end as to take them for Gods making the everlasting Covenant with us in particular as with Abraham for all these but one were spoken to the Church in general and were not the making but the remembring of the Covenant made with Abraham which though made in particular and personally with him and so with Isaac and Jacob and after with David in respect of the Kingdom yet was it not made with them or any one of them for themselves in particular but for them
these Hebrews had The second Principle is Principle 2. Act. 20.21 Rom. 9.5 Joh. 14.6 Eph. 2.17 2 Cor. 4.6 Rom. 1.5 16.26 Prov. 14.15 Jam. 2.19 Rom. 10.17 Col. 1.4 Faith towards God This is the same with that called Faith toward our Lord Jesus Christ who is God over all blessed for ever and the only Medium of approaching to God and he in whom the Face of God shineth so that it is in Scripture-Language evident That the Principle here called Faith towards God is the Grace or Gift of Faith to and in a man which closeth with the Object of Faith and so is Obedience to the Faith for as is foreshewn every believing is not Faith the Fool believeth every thing and the Devils believe who yet are nowhere said to have Faith but that Belief which is of the Faith and closeth with the Faith is in Scripture called Faith and so this affirmed here as one of the first Principles taught and begot by the Oracles of God building it on the Foundation is said to be the Faith that cometh by hearing the Word of the Lord and so the Faith in our Lord Jesus Christ And so it is An inward under standing Joh. 6.40 Rom. 10.8 9 10. Gal. 5.6 discerning and minding the gracious Mind of God testified and appearing in Jesus Christ by which one is inwardly perswaded believeth the Truth and Goodness of the same and so with the heart in love desires and confidence imbraceth it whence the Grace believed worketh renewed disposition and that welleth out confession and this exprest in Scripture to be that believing which is called Faith Heb. 11.13 14 15. So that this Faith having imbraced the Word is a Principle within him that believeth for he that believeth on the Son of God hath the Witness or Testimony or Record in himself And so likewise 1 Joh. 5.10 we have three things to note in this Faith as it is a Principle 1. Act. 1.20 Rom. 1.5 10.8 9 17. 16.26 1 Cor. 3.5 2 Cor. 3.3 That it is begotten and produced by the Declaration and Ministration of Christ crucified c. and the Love of God commended through him set forth in the Gospel the Word of Faith and the Oracle of God 2. That it is wrought in the truning of the heart unto the Lord whence it here fitly both follows Act. 11.21 15.9 11 15. 26.18 20. 2 Cor. 3.16 and is joyned with Repentance from dead Works according to that promised Prov. 1.23 3. That it is founded and bottomed upon the very Blood and Sacrifice of Christ Rom. 3.25 5.6 8 9 10 11. as the Love of God is commended therethrough And this is the Faith begot by the Oracles of God as one of the first Principles thereof yea this with the Repentance mentioned are oft included both in one or either of the names being ever together and neither of them being where either of them is wanting and so the Faith of and in such turned ones is that Faith by which the Believer standeth and liveth And all the following Principles here named are for the quickning strengthening encreasing exercising and making fruitful this Faith in which the Spirit dwelleth and worketh and so it worketh through Love CHAP. 6. Of Hebrews 6.2 HEb 6.2 Of the Doctrine of Baptisms c. Note well the words he speaks not here of Baptism or Baptisms as before he did of Repentance and Faith and so he speaks not here directly and properly of the Act or Work of Baptizing Rom. 6.3 4 5. Gal. 3.26 27. Mat. 28.19 20. either inwardly which is into the death of Christ and conformity with him therein which is done in this Repentance and Faith formentioned nor yet of that outward act of Baptizing with Water in the Name of c. which is a witness of that done in and by Christ and a Medium having its tendency to that forementioned which is the Baptism indeed Eph. 4.4 5. 1 Pet. 3.21 which for the substance of it and that which is spiritual and saving indeed is one and but one for as there is one Body one Spirit one Lord and one Faith so there is one Baptism and so that he here speaks directly of is not the Work but the Doctrine of Baptisms that is the Teaching and instruction given by the Oracles about and concerning Baptismes which by the term in the Plural Number can be no other but the several wayes and mediums appointed and having their tendency towards Baptizing or for preparing for and effecting that which is Baptism indeed which because of their tendency and use to it are called by that Name each of them Baptism and all together Baptisms And about this Doctrine of Baptisms I shall note three things in the Doctrine I. That these wayes and mediums of Baptizing are four each of them bearing the Name of Baptism as an Instrument used to that end 1. The prime and chief ministerial way of Baptizing is the word of the Gospel opened and applied in preaching Mar. 1.4 Luk. 3.3 Joh. 1.29 Act. 10.25 so John besides his baptizing with Water did preach the Baptism of Repentance for the Remission of sins and this was that Apollos knew and taught being called Baptism 2. Baptizing with Water in the Name of c. is that which was first 1 Cor. 1.14 Rom. 2.28 29. Rom. 6.4 5. Gal. 3.25 26. 1 Cor. 10.1 2. and is most frequently called Baptism and as the spiritual Work of Grace in the Heart was never called Circumcision till the outward Ordinance of Circumcision was given from Heaven and then frequently so called as that which is indeed The approved Circumcision so the Work of Grace in the Heart was never called Baptism till the outward Ordinance of Baptism was given from Heaven but since so called so likewise the other mediums that have their tendency to that gracious work are also since upon the same account called Baptisms as follows 3. Afflictions Sufferings for the Name of Christ are also called Baptism Luk. 12.50 Mat. 20.22 23 Mar. 10.38 39. I saith Christ speaking of his Sufferings Have a Baptism to be baptized with and of sufferings also he saith to his Disciples Ye shall be baptized with the Baptism that I am baptized with 4. The inward Inlightnings Breathings and Operations of the Holy Ghost in and with all the former mediums Mat. 3.11 Mar. 1.8 Luk. 3.16 Joh. 1.33 7.38 14.26 is also called Baptism this being the proper work of Christ himself in his promised presence in the Ministration of the Gospel and according to it in all the means he useth for effecting this one gracious and spiritual Baptism Act. 1.5 Mat. 28.20 II. The Gospel in the Doctrine of Baptisms farther teacheth of these mediums 1. That God hath a gracious end in all these in visiting us with his Word in having admitted us into his Family in afflicting us and in extending motions of his Spirit
desire whereof and confidence in God for his gracious Answer they lift up their hands to God g 1 Tim. 2.8 whence Prayer is so named lifting up the hands to God h Psal 141.2 and in Testimony of their desire and confidence in God for his gracious answering they laid on hand on the parties prayed for i Act. 8.17 28.8 Such and in such manner their laying on of hands 2. The Doctrine of laying on of hands it is that Doctrine or teaching of the Gospel of Christ and him crucified in which Believers are directed and encouraged to pray for good things to God with Promises of a gracious hearing that so they may pray and lift up hearts and hands in confidence in God and lay on hands in Testimony thereof And this being one of those Principles that by the Oracles of God were taught to all Believers of the Oblation of Christ it must needs be as common to all Saints as the Faith of the Oblation of Christ and the Oracles proceeding from it known and believed and so it cannot be meant of the act of laying on of hands for giving and receiving the visible Gifts of the Holy Ghost for speaking with other Tongues for such laying on of hands appears to be peculiar to the Apostles and was not common to all the first Witnesses Act. 8.5.15 17 19.6 1 Cor. 14.22 12.29 30. Eph. 4.7 8 13. Eph. 1.17 3.14 17. Col. 3.9 10. 1 Thes 3.12 Eph. 6.19 2 Thes 3.1 2 Tim. 1.6 Act. 6.6 1 Tim. 5.22 Rom. 15.30 31. Act. 13.3 Jam. 5.14 15 16 20. Philip though an Evangelist and had the gift of working Miracles and did many yet for this the Church sent two Apostles Peter and John and so it was an Apostle that laid on hands for this gift another time and not this onely but the gift of Miracles and miraculcus healing though given to more then the Apostles yet not to all Saints even in those first times when Miracles were most needful till Christ had been fully taught and Jesus proved to be he nor are these gifts affirmed to be of like continuation with other spiritual gifts so that that which the Gospel in the Doctrine of laying on of hands teacheth that is of continual use for all Believers is that here meant and that is for venting our desires by Prayer to God in the Name of Christ for his mercy and free-favour through Christ to be given in blessing with encrease of and establishment in the Faith to Believers and for fitting and furnishing such as have the word of Grace in their heart to preach the Gospel and to bless their Ministration and for Believers approbation fitness faithfulness and blessing that are chosen into Church-Offices and for ability faithfulness preservation and blessing for such as are sent and imployed in Message or business for the Church and Church-Affairs and for gracious support and helpfulness in and seasonable deliverance out of any temptation sickness affliction or distress that any Believer is in and such-like as for that anointing with oyle in the Name of the Lord mentioned it appears to be taken in a metaphorical and spiritual sense because oyle and anoynting used of old was a type of the gifts and graces of the Holy Ghost Psa 45.7 Isa 61.1 with which Christ was anoynted immeasurably and with which he in the Gospel anointeth Believers which in Scripture is called oyle and anointing and anointing with material oyle is neither commanded nor anywhere in Scripture mentioned to be done much less set forth as an Ordinance since Christ's ascension into Heaven and pouring forth the Holy Ghost in which Truth being come Types and Shadows cease nor is it but once mentioned that I finde while he lived on earth Mar. 6.13 Cant. 1.3 1 Joh. 2.20 27 28. and that was when bodily cures by Miracles were most in use but this is a constant Truth His Name is as an Oyntment poured forth and so those that believe in him are said to have received an unction from him yea an anointing that teacheth and so to anoynt those we pray over with oyle in the Name of the Lord Phil. 1.8 9 10 11. is in Faith and Charity fervently streaming both in Prayers and speaking so to declare that Name in the Vertues of the Blood and Sacrifice of him and the Love of God appearing therein with the reviving Instructions and Consolations it affordeth that the savour of his Oyntments may refresh the heart And this to be the Apostles meaning Jam. 5.16 20. appears in his own after-Explanation So that the Prayer of Faith and of the Faithful is the chief Ordinance meant here with lifting up the hands in confidence to God or also with laying on of hands in Testimony of confidence in God Mat. 7.7 11. Mar. 10.24 Joh. 16.23 24. he being a God hearing Prayers which is the Doctrine of laying on of hands or that which the Gospel teacheth concerning it namely the gracious Minde of God that in all our needs we should by the Prayer of Faith and of the Faithful seek help of him and that he will hear and help us graciously according to his word Psal 64.5 And yet to cleer it 3. This is farther to be noted That in Scripture Language 1 Cor. 11.20 23 24 28. a whole Ordinance in which are many particular Acts is sometime called by the name of one particular Act in it as The Supper of the Lord in which is Blessing Prayer Instruction Praise taking and breaking Bread and distributing Wine eating drinking and comemmorating the Death of Christ Act. 20.7 Act. 2.46 c. is called by the name of one particular Act in it even Breaking Bread When the Disciples came together to break Bread Paul preached c. Yea sometime that one Act is named so as to imply all the Ordinances Believers had in Fellowship among themselves and so the Temple of God Isa 56.7 his House where Sacrifices Offerings and burnt-Offerings and all Temple-worship was rightly used and so there Accepted is even therefore called The House of Prayer And so this Ordinance of Prayer in performance of which is Confession Petition Praise with bowing the knee lifting up the eyes the voyce the hands and sometime laying on of hands as it is sometime called Prayer sometime pouring out the heart c. so it is sometime named by one particular Act in it sometime by one Eph. 3.14 1 King 8.54 Psal 123. Judg. 21.2 2 Chron. 5.17 Act. 4.24 Joh. 7.27 32 33 34. 8.27 sometime by another sometime bowing the knees somtime lifting up the eyes sometime lifting up the voice but most frequently is the Ordinance of Prayer called by that Act in it of lifting up the hands Psal 8.2 When I lift up my hands c. and Psal 63.4 While I live I will lift up my hands in thy Name Yea the whole great suffering and so the Oblation and Sacrifice of Jesus
nor needless but useful and bottomed upon the same ground with that to the Philippians 1 Pet. 1.20 21. they had and did already by Christ beleeve in God Phil. 2.1 2. and in beleeving or obeying the truth through the Spirit God did lead them and they had purified their souls to unfained love c. like that to the Philippians seeing this See that you love c. And here is the same encouragement as to them being born again c. of incorruptible seed c. And like exhortations grounded thereon 1 Pet. 2.1.2 3 4. And so this saying in this Concernment is in this sense acknowledged true and justifying only the faith set out Heb. 6. In his next Concernment I shall consider it in both parts CHAP. XIX Of the third Concernment The first part thereof THat the holy and blessed Spirit which effectually and powerfully works this change in them is bestowed upon them as a fruit of the purchase and intercession of Jesus Christ to dwell in them and abide in them for ever In this first part of his saying we have two things to note First In what manner he saith the holy Spirit is bestowed on them And secondly To what end he saith the Spirit is so given them Consider both 1 He saith The holy and blessed Spirit which effectually and powerfully works this change in them is bestowed upon them as a fruit of the purchase and intercession of Jesus Christ By them he here professedly meaneth in every of his Concernments another sort and kinde of beleevers and Saints that have another kinde of faith and holiness then that mentioned Heb. 6.4 5. or the best of that set down in that he calls his first kinde of beleevers and Saints or faith and holiness which yet he confesseth true in its kinde and wrought by the Spirit effectually working in all their powers of the soul c. Consider 1 I hope he beleeveth not that the holy Spirit in testifying of Christ and bringing some sort of men to beleeve working in them c. does testifie falsehood or dissemble in his operations c. Nor yet that there are two kindes of Spirits that come forth from God and Christ to work two kindes of faith and holiness one kinde that will fail men by one spirit in some another kinde that will not fail by another spirit in others I have read of some affirming something like this The one they say is indeed the Spirit of God that witnesseth of Jesus that was born of the Virgin Mary and dyed at Jerusalem c. And the faith begotten hereby is very effectual in many yet this is but a fleshly spirit a fleshly faith and fleshly operations But the other Spirit that witnesseth of the true and spiritual Christ that killeth all the other confidence that is the heavenly and holy Spirit whose operations onely are profitable blasphemy so contrary to God and Christ and Scripture as hath been shewn Part. i. pag. 9.10 that they deserve rather to be abhorred than mentioned I know no such thing is in this saying intended I would such expressions were lest as give strength to it 2 There is not one word in all the quotations to prove or shew in what the change in these differeth from or is better than the change in the other kinde 3 That this holy Spirit is bestowed on them as a fruit of the purchase and intercession of Jesus Christ This is a true saying in it self and of all to whom the holy Spirit is in any sort given but as applied to a peculiar company that are not demonstrable it is dangerous and very intimatious of error Psal 75.3 Act. 14.17 17 26 27 28. Rom. 2.4 For it is certain that the earth is upheld since the fall of man and brings forth fruit that the beasts are preserved on the earth That the Sun gives comfortable light and heat and the rain waters the earth and it is fruitful and all for the good and service of men And that in these is a testimony of his goodness and extended to lead men to repentance All this is bestowed on men as a fruit of the purchase and mediation of Christ For surely in the fall all was lost And according to the Truth and Justice of God without a Mediator nothing but death curse terror and distraction and torment and vexation by every creature could have come on men no mercy nor comfort to soul or body nor any thing to lead to repentance to which no door could be opened without the purchase and intercession of Christ for men For God is righteous in all his wayes and holy in all his works Psal 145.7 8 9 10 15 16. And that he is good to all and his mercy is over all his works as indeed he is This is through the sacrifice and mediation of Christ in and through whom God is propitious to fallen mankinde whence the Prophet by the Spirit speaking as well of his general goodness as of his special favour in admiration of both Psal 36.5 6 7 8 9. Joh. 1.4 5. 6.51 3.29 Psal 75.3 Col. 1.17 1 Tim. 2.5 6. Luke 13.8 9. Psal 19. Rom. 10.18 as that which brings men to trust in him he renders this as the ground of both For with thee is the fountain of life Like that is said of Christ In him was life he hath procured it and the life in him is the light the cause of all mercy comfort and of all means of coming to God again of men and that shineth though men perceive it not yea he saith He gave his flesh for the life of the world and that men are not all sorely vexed and suddenly destroyed for their impenitency and unbeleef it s because He is the Lamb of God that taketh away the sin of the world And so he saith of himself The earth is dissolved and all the Inhabitants c. I bear up the pillars by him all things consist He it is that gave himself a ransome for all men and is the Mediator between God and men And so procures that patience and forbearance mercies and means that are extended to them Hence it is said The heavens declare his glory and the firmament sheweth his handy work c. And that all are witnesses of his goodness Col. 1.23 24 25 26. and to lead to repentance and in that sense is the Gospel said to be preached in every creature under heaven Of which Gospel more fully declared in the opening of the mystery Paul was made a Minister Oh ye sous of men how are we beholding to the Lord Jesus and to God for him who hath by his blood made peace for us Heb. 2.9 2 Cor. 5.14 15 Rom. 14.8 9. and by his ransome bought us all into his dispose and by vertue of that mediating for us with God procures for us so much patience and forbearance so many mercies and all to so gracious an end to