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
about the Truth and Righteousness of the Sayings of Christ lest that lead us to stumbling as it did those John 6.30 52 60. Secondly Read the Scripture as the Declaration of the God of Truth which he by the Spirit of Truth hath caused to be written for our learning and in which he speaketh to us d Rom. 15.4 Mat. 22.31 Heb. 3.7 13.5 And therein first and chiefly minde what he hath testified of his Creation of the World for Mankinde and of Mankinde righteous in one publick Man and of the Disobedience and Fall of Mankinde into sin and death in and through one publick Man and of the Redemption wrought for Mankinde in and by another publick Man and of the fulness that is in the second publick Man to make known the Minde and Love of God and to send forth Spirit to convince Men and bring them in to believe and of the Remission of sins and Eternal Life for Believers and the just Condemnation of such as disobey and refuse to believe and of the Resurrection of the just and unjust and the appearing of all before the Judgement-Seat of Christ and his sentence of the Just into Everlasting Blessedness and of the unjust to Everlasting Torment and how all these Sayings are plain being written to that end that we may know the certainty of the words of Truth and that we might apply our Hearts to his Knowledge and put our trust in the Lord e Prov. 22.17 21. And if these Sayings should not hold forth their own Sence no man could tell us what the Sence is let not our Mindes be waving in this but give God the Honour of his Truth and Love in speaking these things so plainly to us as they admit not of any Limitation Glossing or Allegory These be the first things to be known and most needful to be first known and all other Sayings known by their agreeing in Sence with these therefore read them as God's Declaration of his Minde to us that we may know it Thirdly as God hath been pleased to condescend so low to us as to make known his Minde to us in words understandable to and used among Men and in such manner as is usable among Men for importing their Sence so let us observe and minde about them that which is observable of Men about the Import of words to know their sense as to say 1. The Country or People where such words are used knowing that many things are expressed by divers words in divers Countries and understood by the use of the expression in that Country where it is used and that in some one Country one and the same word is diversly used and the Sense it beareth known by the sentence in which it is used Now the Country whence the Gospel came being Zion and according to the Spirit 's breathing writ in the Scriptures we are to minde how and in what sence words are used there and so to understand them according to the sentence in which they are used 2. By and of whom a Speech is whether Governour or Subject wise or simple true faithful and knowing or ignorant and unfaithful and accordingly we value the Extent Truth Worth and Goodness of their Sayings or put Limits and make Doubts thereof so in the Scriptures being related the Sayings of God by his Spirit and the Sayings of Men both of faithful and unfaithful Men we may understand those sayings accordingly for their Extent Worth Truth or for their scantness weakness c. 3. The persons and things treated of whether the chief Magistrate of a Commonwealth or inferiour Magistrates or Fathers or Masters and so whether of a Kingdom Commonwealth Corporation Association or Family and so understand the words All Every Head Body or Hand ruling or subjection accordingly so may we observe in reading the Scriptures of whom and what we read where we read of two Adams or two publick Men the first a living soul the second a quickning Spirit the first fallen and of the Earth earthy the second alive for evermore the Lord from Heaven heavenly the first having all his Generation in his loyns naturally to come forth of him the second taking the Nature of the first and spiritualizing it to have his Generation out of the first Man's Children by bringing them in to him in a spiritual manner And so we read of Men as they are of the Race of the first Adam and of some Men as born of Water the Spirit and become of the Generation of the second and spiritual Man And so we read of the Works of God and of Men about both and of things sutable to the one and his Generation and of things sutable to the other and his Generation And so when we read the sayings of the first Man and his natural Race and of things pertaining to them whether All Every or Head Body Eye Hand Foot or of Wisdom Power Works of Righteousness or of Lands Waters Trees Mountains we may understand it in a sense sutable to the natural Man and his Race whether it be plain or metaphorical But if the sayings be of the second Man that is the spiritual Man and his spiritual seed and of things peculiar to him and them we may understand it spiritually in a sense suiting to Christ and the things of Christ whether it be Temple House Body Eye Hand Foot Fire Water Trees Wisdom Strength or righteous Doing yet still according to the Import of the Letter speaking of such things comparing natural things with natural and spiritual things with spiritual and in sayings relating to both natural and spiritual Men to understand them in both senses according to their Relation 4. The Business in and about which the saying is whether Monarchical agitated by Imperial Edict or National agitated by a Parliament or State or whether the Business of a Province or Country agitated by Judges Justices and Jurors or a Corporation Business agitated by Major Aldermen Counsellor or a Family-Business agitated by a Father Master or Steward's direction or Personal Business between two or three and then the words Rule House Order Law All Every Many or Elect are easily understood of a larger or less extent or more general or more special in the Import of the Sense so in Scripture we may observe the Business of which the Sayings are whether of God and of Christ and his Works and therein whether of his Works in general as of Creation of all things and of Mankinde or his Redemption of Mankinde or his Preservation of them and Extention of Mercies and Means to them to call them to Repentance or whether of more special Mercies and Means extended to one Nation more than to another or of peculiar Graces extended to his new-born People and so whether of his Works of Salvation for Men or iâ— Mâ—n or of his Redemption and Purchasing of Men of God and calling them to God or of his redeeming and purchasing some Men from among Men
all his Natural Posterity to come of him it was committed And against what Knowledge and inward Natural Principle of Righteousness and with what deliberation and freedom of will when he was no way necessitated thereto he committed this sin and also how he committed this sin by the motion of the Devil in the Serpent in sayings questioning the Truth of and contrary to the plain saying of God and all for a dreaming conceit to get a shadow when he had the substance of good which he let go for it and so for very vanity it self so that we may with marvelling say Oh how vile and abominable the sin of Man how contrary to the nature and will of God! how tempting and provoking his Majesty how unworthy and unbeseeming such a Man as Adam 5. Having thus viewed Man's demeanor and sin in his fall and first offence let us minde also the misery that befel him and all Mankinde in and through him by this one so great and manifold offence and that the Spirit saith plainly was the entrance of sin and death by sin Rom. 5.12 18 6.23 1 Cor. 15.21 22. The very yielding to commit this sin brought forth fruit unto death as is evident For I. In drinking in I Gen. 3.1 13. Eccles 7.29 Rom. 8.6 7. Col. 1.21 and obeying the poysonful word and temptation of the Serpent the Natural Disposition and Inclination of Man was poysoned and polluted with that Hellish and Serpentine Venome and so Man became emptied and stripped of his Uprightness and so of his Comfortable Knowledge of God and love of God and his inward Natural Principle of Righteousness and filled with a Disposition and inclination averse to God and all things pleasing to him and bent and prone to all things displeasing to him and so became an Enemy to God II. It brought Weakness Pain and Mortality on the Body and Grief Shame and Fear of wrath and death on the Soul of Man n Gen. 3. Heb. 2.14 III. It cast man under the commanding and condemning Power of the Law of Works To love the Lord his God with all his Heart Soul Minde and Strength and his Neighbour as himself and to walk in and bring forth the Fruits of that Love he was not under the Power of any such outward Law to direct command move and lead him before for the Law of God was before in his Heart it was his Natural Inclination and Aptitude so to love and walk in it but this by his Fall was lost and gone out of his Heart Rom. 2.15 3.19 5.12 18. Gal. 4.4 yet notwithstanding God lost no part of his Authority his Goodness foreshewn to Man did still as much oblige Man to this Love and walking in it as before and so the Law without took hold of Man and had its efficacy in him to command and so to excuse or accuse but afforded him no help or power of doing it yet justly condemned for every Transgression or short coming of it and that to death and this befell all Mankinde in the first publick Man IV. IV. Rom. 8.20 Deut. 28.16 24 Eccles 1.1 2. Psal 75.3 It occasioned misery and vanity on all the Creatures made for the service and commodity of Man and put under his Dominion and turned that which was for his welfare into a snare so as all turned to be a vexation and curse to him to fill him with horror and madness to his Torment Ruine and Destruction V. V. Numb 21.21 22 24 31. Judg. 11.13 15 21 25. According to the Law of Arms and the right of a Victorer Satan had gotten the Dominion of Mankinde and so Mankinde in the first publick Man fell under the power and slavery of the wicked one the Devil that thus overthrew Man and got the power of Death to terrifie Man withal Rev. 12.9 2 Cor. 11.3 1 John 5.19 Heb. 2.14 VI. VI. Rom. 5.12 18. 6.23 Gal. 3.10 Deut 27 26. It threw man and all mankinde in that publick man unavoidably under the guilt and Dominion of sin and Death even all that first mentioned Death Gen. 2.17 and so into subjection to the Sentence Condemnation and Curse of that Law of Works under which he was fallen and to be judged by the Almighty according to that Law to suffer the utmost of the Curse it did sentence unto for all the breaches of it Lo such the Fall and Misery of Man such the foulness and fruit of this first and Original sin and such the state of the first Man in his fall and of all Mankinde in him and this without difference of any of them that Naturally were in him Rom. 5.12 18 19 6.23 1 Cor. 15.49 and come forth from him neither ever did doth or can any Man by Nature or Naturally come forth from him in any better state but in coming Naturally forth from him to bear his Image so that we may by this see a little of the sin and misery Mankinde at first fell into He that was once righteous now unrighteous he that was once in favour and well-pleasedness with God now under guilt and displeasure he that was happy now miserable yet God the same and Man changed and fallen into misery in respect of himself and all Creatures without Remedy to help of which a word or two to prepare for following Business CHAP. 11. Of the Immutability of God notwithstanding the mutablity fallen Angels and Mankinde NOtwithstanding all this Evil of Man his enmity against God and misery in himself and so his woful change yet was not there in or by it any change in God nor any alteration or failing of his minde or purpose he from Eternity was and now is and to Eternity will be the same for ever a Exod. 3.14 Rev. 1.4 8. 11.17 16.5 Heb. 13.8 Mal. 3.6 Jam. 1.17 1 John 1.5 4.8 without change or shadow of change the Father of Lights yea Goodness and Light it self and there is no Darkness in him He is Love and as for fury and wrath working out to the hatred destruction and torment of any of his Creatures it hath not its first rise from the Being and Nature of God but from such Transgressions against his Goodness by his Creatures as stands cross to his Wisdom Love and Goodness so as even from thence because of such Transgression hatred and wrath floweth from him as a Fruit of his Goodness and Love to his glorious Goodness and well-beloved Son as a just Reward of such Contemners thereof b Psal 21.8 109.4 5. 89.36 Prov. 8.22 23. Psa 119.68 136.10 20. so that fury is not in him c Isa 27.4 but the Fall and Destruction of Transgressors is of themselves deserved and procured by themselves d Hos 13.6 9. Jer. 14 8. And in all this God is of one minde and changeth not he at first made all things good and so Angels and Men righteous and such as he loved
sprung out of the Earth n Psal 85.11 Then he ascended in that very body which died and was raised again and by the Eternal Spirit offered himself a spotless Sacrifice to God and with the Vertue of his own Blood entred the holy of holies and so made peace and obtained Eternal Redemption o Act. 1.9 10 11. Heb. 8.3 4. 10.10 12. 9.12 14. And God also for this hath exalted him p Phil. 2.10 11. and taken up his well-pleasedness in him and set him on his right hand q Mat. 17.5 Heb. 8.1 10.12 and released and given over all Mankinde to him for his dispose and made him Lord of all r Rom. 14.9 Act. 2.34 36. 10.36 and Head of the Church s Col. 1.18 19. and filled him with the immeasurable fulness of the Holy Ghost to preach the Gospel and call sinners and open the eyes of the blinde c. to draw Men to himself that believing on him they might be his Church and he so confer his own Priviledges on them t Isa 42.1 8. 61.1 4. Joh. 1.12 Phil. 2.10 11. Act. 17.30 31. and that he may raise all Men from the first death that he died for them and bring them before him to be judged by him according to the Gospel Rom. 2.16 and 14.9 12. 2 Cor. 5.10 And thus also hath God testified of him and set him forth the Propitiation for the sins of the whole World u 1 John 2.2 for Men to receive Remission of sins through Faith in his Blood and so to bring them in to God w Rom. 3.25 Act. 10.43 26.18 And thus is he perfect in himself the second and last publick Man the Lord from Heaven the spiritual Man the quickning Spirit in whom the Nature of Man is restored and married to the Divine Nature in the person of the Son of God in which is rich Provision of pardon peace wisdom righteousness holiness redemption and eternal life all to be enjoyed in coming in by his call to believe on him x 1 Cor. 15.44 45 46 47. Mat. 22.1 4. Prov. 9.1 6. Col. 2.9 10. 1.28 1 Cor. 1.30 and such a one is the Man Christ God-Man God with us in our Nature for us y Mat. 1.23 glorified with the Father 's own self as the publick Man with the Glory he had with the Father before the World was which for a while he laid aside for our sakes that in his re-assuming it again we believing on him might come to partake of glory with him z Joh. 17.4 5 9. Col. 3.4 And this is an higher business than that Gen. 1.26 27. 2.7 if not as high as that which was unlawfully aspired to by some Angels and the first Man and this is the Christ nor can there be any Election in him or Belief on him but as he is such a one and so to be considered as such a publick Man the new and spiritual Man 3. In the first Creation the first publick Man had all Mankinde in him in his loyns to come naturally by descent from him and so sinned in his sinning according to that account and language Heb. 7.9 10. and so he stood in the room or stead of none and undertook for none but those that were in him and Naturally to descend from him and so Naturally his own and Naturally interessed they in him and he in them and he Naturally obliged to them But in the new Creation the Son of God the Word that was made Flesh and the second publick Man before considered as his work done in his own Body and he in that Body glorified he had none of Mankinde in him none his Friends or Brethren and peculiar Ones in and with him to lay aside such Glory as he had with the Father before the World was to be supernaturally made Flesh as he was and to offer the propitiatory sacrifice as he did no not in him as there must have been according to that language Heb. 7.9 10. if there had been any such in him nor did he interpose to stand in the room and stead and undertake to abase himself and overcome Death and offer the propitiatory Sacrifice for himself or any his peculiar Friends that were in him and loved him but for the first Man and his Natural Race that were not only out of him sinners and enemies to him as he undertook for them but are also found such when he first calleth or beginneth to work on them a Rom. 5.6 8. 1 Pet. 3.18 1 Tim. 1.15 Mat. 9.13 Luk. 5.32 so that his love his undertaking and all his grace and obligations to Men are unspeakable gracious great and free Nor hath he any other to make his seed but such as are first the seed and of the seed of the first Man him 1 Cor. 15.46 49. Jam. 1.18 Eph. 2.4 10. 2 Cor. 5 17. and those that come forth of him and bear his Image are they from among whom and of whom by a spiritual way he brings in to himself and makes them new Creatures 4. In the first Creation 1 Joh 3 5. Phil. 2 6-10 Jer. 50.4 5 6. Joh. 17.4 6 7. Psal 68.18 the first Mans work and business was easie but to dress the Garden order the Creatures and forbear eating of one of the Trees in the Garden and so to keep sin out of the World which yet he did not But in the new Creation the second Man had a great painful and mighty work to do to undergo abasement in shame and suffering to offer an invaluable Sacrifice to take away sin appease wrath make an Atonement overcome Death and the Devil to purchase an Inheritance and receive Spirit in the Man to send forth even to the rebellious that the Lord might dwell among them c. which also he hath faithfully and fully done 5. In the first Creation Gen. 1.1 Psal 33.6 75.3 2 Pet. 3 5-7 10 11 12. Rom. 8. 19 20 21. Rev. 21 1-5 the Heaven and the Earth was made of no pre-existing matter or being onely the Word of the Lord gave the very being thereto but in the new Creation it is of the old Heaven and Earth dissolved melted and overturned and then made new new created to as good and better estate than at the first 6. The old Creation was finished in six dayes Gen. 1. 2.1 2. Exod. 20.11 Isa 65.12 19. 2 Pet. 3 3-15 Rom. 8.19 20 21. each day consisting of evening and morning consisting of twenty four hours and the Rest Sabbath of the Lord on the seventh day But the new Creation is longer before it be finished and brought forth in its full perfection to open view it 's likely as many thousands of yeers as the first was of dayes it being the whole time of the supportation and decaying of the old And such Dissimilitudes is shewn in Scripture to be between the first and now old Creation and
the second and new Creation Secondly Yet notwithstanding there is also a true resemblance in many similitudes between them and that not only in this 1. That they both are the work of one and the same God but also in this 1. Gen. 1.1 2. Psa 33.6 1 Joh. 1.1 2 3 4. Col. 1.15 16-19 That as the first was made by the Word and Spirit of the Lord breathed forth by the Father through the Word that is the Son even so was the second and new Creation also begun and shall be finished 2. Gen. 1.1 26. That as in the first the Heavenly and Earthy Matter was first made and framed before any other particular Creatures and they after by the command and word of the Lord formed and made in and out of them even so the second and new Creation in the counsels and purpose of God and actual consent and Agreement of the Word the Son of God and now also in act by the Word made Flesh the original and first being and that which gives being to all and in and out of which and through which all particulars are formed and made new was first prepared made and formed in the Man Christ in whom the Restauration being made God and Man united in one Person through whom the Holy Spirit proceedeth from the Father and so by the word and command of the Lord the particulars in their order are formed and made new and so Jesus Christ the Son of God and the Son of Man even he himself is called the beginning of the Creation of God a Rev. 3.14 the first-born of every Creature b Col. 1.15 the first-begotten first-born from the dead c Rev. 1.5 Col. 1.18 before Abraham was he is d Joh. 8.56 58. the Root of David e Rev. 22 16. the Alpha and Omega the beginning and the end f Rev. 21 6. yea he that worketh with the Father and whatsoever the Father doth he doth the same John 5.19 23 26 27. he is the beginning and by him are all things 3. That as in the first Creation in respect of particulars to be formed Gen. 1.3 John 1.4 5. 2 Cor. 4.6 God first commanded and formed the Light for his Creatures even so in the new Creation in bringing in particulars the first thing commanded to come forth is Light and this shining in the Face of Christ into the Heart of those he makes new Creatures 4. That as in the first Creation the first publick Man was first made a perfect Man fit for multiplication Gen. 1.28 4.1 2. 5.3 Rom. 5.19 1 Cor. 15.48 and his seed and posterity after to come forth of him one after one by degrees and all in his likeness such as he was when they come forth of him even so in the new Creation the second publick Man is first made perfect and his Seed in a spiritual way and supernaturally to be after brought in to him and that also one after another by degrees h Rom. 16.7 Act. 2.41 47. and all by degrees framed into the likeness of Christ into whom they are brought i Rem 5.17 1 Cor. 15.48 2 Cor. 5.17 Eph. 2.10 5. That as in the first Creation the Man and Woman fell and lost the benefit of all by questioning and letting go the Word of the Lord Gen. 3.16 in hearing and pondering the voice of the Serpent and so in believing the same looked on and beheld the forbidden Fruit and desired it and so took and eat of it even so in the new Creation Men and Women are drawn in to Christ and participation of the benefit thereof by letting go and turning from the delusions of Satan in hearing and minding the voice of Christ in the Gospel and so believing the same that they behold him as discovered therein and so desire him and accept and feed on him k Act. 3.26 26.18 with Iob. 5.26 Isa 53.3 Iob. 11.25 26. 6.54 55 56 57. 6. In the first Creation the deed and offence of the first Man and condemnation of him for it did reach to all Mankinde and was the offence and condemnation of all in him as the publick Man and that so verily and efficaciously that in coming forth Naturally from him they should verily partake of the same and bear his likeness though yet none of the sons of Men could in their own individual persons so partake of and feel the same until and but as and when in a Natural way they come to have their personal beings of him and so come forth from him even so in the new Creation the deed and righteousness of the second Man and his justification as he was the publick Man did reach unto all Men and was so far in that sense on them all to justification of life from the first sentence and escape out of the first death in through him as the second publick Man Rom. 5.12 18 9. 2 Cor. 5.14 15 17 18 19. Phil. 1.10 11. Gal. 3.26 29. and though all shall one day be freed from that first sentence and raised out of that first death by him to acknowledge him Lord to the glory of God yet do or can none of the sons of Men in their own individual persons partake of or enjoy the benefit of that freedom righteousness and justification but as they are brought in to believe that done by him nor of Eternal Life but as they are in that believing spiritually united unto him and so in such a being in him are made new Creatures In which respects as there is such similitude between the first and second Creation and the first and second Man and interests of their seeds in them and what they receive from them Rom. 5.14 so the first Adam was a Type or figure of the second that was to come and so we may say of the natural Tree of Life and so of divers things in the first Creation there was something typical in them the Truth whereof in a superabounding manner is in Christ whence he is called Adam and The Tree of Life The green Olive-Tree The Tree by the Rivers of Waters The true Vine The Fountain of living Waters The Door Heb. 10.1 Col. 2.17 Rom. 16.25 26. 1 Joh. 1.1 2 3. The Way The Rock The Foundation c. not that there were or are no such things naturally in being as appertaining to the old Creation but because the Truth Excellency and Life shadowed out by all these things is found in Christ and enjoyed in enjoying him in the new Creation and we know there is more in the Truth than any shadows could type out and the Gospel hath now more cleerly revealed the same And I hope these things considered that are writ from the beginning of this first part of this Treatise till now and understood and believed as far as they are plainly affirmed in the Scripture here and there in many places written and in
unto themselves but unto him that died for them and rose again suitable to that Rom. 14.7 8. and that on this Ground 1 Cor. 6.19 because they are not their own but are bought with a price Hence the greatness and grievousness of the sin of Apostates 1 Pet. 2.1 Heb. 8.6 is thus set out They deny the Lord that bought them and so also by this Sacrifice offered he obtained a more excellent Ministration And for all this Jesus Christ gave himself a Sacrifice to God and hath on his very offering obtained the same as also 4. That he might in his season and at and after his next appearing raise the Dead and draw all Men to him Is 53.11 12. Luk. 24.26 Joh. 6 39-40 12.24 31. Rom. 2â—6 14.9.12 2 Tim 4 1. Pet. 4.5 Phil. 2.9 10 11. before his Judgement-seat and judge them by his Law according to the means he useth towards them and absove and bless or condemn and curse according to their living to or rebellion against him And this may every one read plainly according as was prophesied and is now plainly testified 5. That he might have an incorruptible inheritance to bestow on and possess with all those that in the day of Grace Heb. 9.12 Eph. 1.14 believe on him and live to him as is express And because Jesus Christ by his offering himself hath at once obtained all this and is invested with all his Power Authority and Priviledges and this being that both for which he gave himself and which obtained he is a perfect Saviour and in making known of which he prosecuteth his End for essicacies on Men I have therefore mentioned them first and so will proceed to the next and last Particular CHAP. 8. 6. To and for what end he therefore offered this Sacrifice THe gracious End of Christ in giving himself for us and so offering himself a Sacrifice to God for all beforesaid is fully and plainly express in Tit. 2.14 That he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works The words are plain and worthy minding both what he saith not and what he doth say first minde he doth not say He gave himself for us and hath redeemed us from all iniquity as if both these were either both one work or done in one and the same time together no not so but He gave himself for us 2 Cor. 5.21 that he might be made the righteousness of God in him He saith neither That he was made sin for us nor That we are or were in that act made the righteousness of God in him but That we might be c. and expresseth it cleerly to be not one work or act done at once but two and the first done that by that the other might be done Again note That he saith not He gave himself for us and did redeem us from all iniquity as if though two works yet both done in his Oblation or that one offering of his to God But He gave himself for us that he might c. as if in more words it should be said He gave himself for us that upon and after that Oblation and Offering perfectly made he by vertue thereof in making it known and so applying might redeem us from all iniquity like that said 1 Pet. 3.13 For Christ also hath once suffered for sins the just for the unjust that he might bring us to God Which plainly appears another work following the first and to be done by the first yea so as that without the first first done the other could not have been done and the first therefore done that the other might be done by it in the Discovery and Application of it Again he doth not say He gave himself for us and will certainly and infallâ—â—ly redeem us from all iniquity c. but He gave himself for us that he might redeem us c. that is that by vertue of his Oblation once offered he might be fitted and impowered to do it and so do unto us that whereby we might be indeed redeemed all which fitness and power as is shewn he hath fully obtained and in which doing he is faithful and neither hath is nor will be wanting And so though the word might when any thing is said to be done that by it another thing may be done when it is spoke of God or Christ his doing in to and by himself it implies certainty and infallibility in respect of the propounded effect but when it is spoken of the doing of God and Christ in and to fallen Men that another thing might be done thereby it doth not alwayes imply certainty and infallibility of that one and the same effect propounded as the End to be found and accomplished in every of those fallen Men but hopefulness and sufficiency of Mean that shall verily effect it if they willingly resist not And so enough done that all might enjoy the blessed effect though many by their own folly and wilfulness deprive themselves thereof as we may see in the like use of the word might Levit. 26.45 in the works of God I saith the Lord brought Israel out of the Land of Egypt in the sight of the Heathen that I might be their God c. And this explicated thus by the Prophet Thus saith the Lord God Ezek. 20.5 6 7 c. In the day when I chose Israel and lifted up my hand unto the seed of the house of Jacob and made my self known unto them in the Land of Egypt when I lifted up my hand unto them saying I am the Lord your God in the day I lifted up my hand unto them to bring them forth out of Egypt into a Land which I had espied for them which is the glory of all Lands c. And how plainly this was exprest that he would do it is shewn Exod. 3. and 6. Exod. 3.8 18. 6.6 7 8. and yet of them so spoken to and dealt with that they might have enjoyed all promised very many miscarried and fell short through their own follies and rebellions as both the story in Exodus Exod. 32. Ezâ—k 20.7 8 c. Ps 78.31 106 17-27 and the Prophecie in Ezekiel and the Psalms tell us And indeed this Redemption of Israel out of Egypt is the very type of that Redemption of Israel out of Iniquity mentioned Tit. 2.14 which is express'd in suitable expressions a Rev. 5.9 Col. 1.13 19. â—Pet 2.9 this redeeming Men from all iniquity being after the Redemption of Man's Nature in himself and so for Men in and by his Oblation offered yea this effected by that in making it and the Redeemer known that Men might thereby be brought to the heavenly rest as the Wonders of the Lord made known to Israel in bringing them out of Egypt that by Moses conduct he might have led and brought them to Canaan from whence as an admonition Jude warns Believers to
and but once in the yeer and so at once in one day made the Atonement for all Israel and yet for particular defilements they needed daily washings and purifications still else they should have died in their uncleanness notwithstanding the Atonement made for them answerably Jesus Christ by his own Oblation once offered in the end of the World entred into the holy place and made the Atonement for the sins of Mankinde that they were fallen into and obtained eternal Redemption and is the Propitiation for the sins of the whole World and remaineth in the holy of holies a continual Mediator and Interceder that by vertue of his Oblation he may be taking still away the sin of the World and by a spiritual sprinkling of his Blood purifie the Hearts of Believers from their personal and particular sins without receit of which purifications Men may die in their own sins notwithstanding the Atonement that was once made for them and those High-Priests could not remain in the holy of holies so to intercede but came out again so soon as the Atonement was made and so the High-Priest's entrance in the holy of holies once in the yeer was principally the Type of the Atonement made by Christ once in the later end of the World and the Types of his Intercession was in other services of the High-Priest and Priests when the High-Priest was come out of the holy of holies Exod. 28.29 30. with Numb 18 1-4 22 23. with Lov. 1 2 3 4 5 c. when in a continual and daily service they made Intercession for the people by bearing or taking away their iniquities in Ministrations in the Sanctuary for them and burning Incense beside their oft Purifications which did rather type out the Intercession of Christ as is foreshewn and may be read in comparing Heb. 9 7-27 and 10.11 12 18 19. with 7.25 c. and so this Expression agreeth not with the approved Rule pag. 26. 5. There is no real difference between the efficacy of the Death of Christ and that of his Intercession upon the actual accomplishment of it f Pag. 216. Sect. 3. This is a very dark saying and tending to confound things distinct for sure the Oblation is already accomplished his Death over and past and he alive for evermore but the vertue of his Death and so of his Oblation abideth but the efficacy is that here to be minded and its efficacy with God is seen in this that he hath made Christ Jesus the Lord filled him with all fulness of the Holy Ghost given all Power and Authority into his Hands to dispose of all Men to raise the Dead and to judge all All this is given him as the effect of his Death and Oblation and for this he neither doth nor needeth to make Intercession Therefore the making the efficacies of Oblation Offerings and Intercession-making as both one without any real difference in the actual accomplishment is not right Besides the prevalency of his Intercession with God is by vertue of his Oblation-fore-accomplished and with and in the Furniture by it obtained and it alwayes and in all things for all he intercedeth prevaileth with God and so he obtaineth the making known of his Oblation and the Vertues thereof for Men and the Extention of many Means and Mercies and spiritual Operations to them all which are the efficacies of his Intercession with God for Men. But now the efficacies with and in Men are various some receiving and so meeting freely with blessing others refusing and upon that account condemned not that he intercedeth for their Condemnation but for their refusal of Mercies extended by the Intercession of him that had fore-bought them The efficacy of his Oblation is in that they are given into his dispose and he is their Lord and shall be their Judge which they cannot avoid and this obtained before Intercession made The efficacy of his Intercession by vertue of his Oblation is seen in the Patience Forbearance Mercy Means and Spirit extended to Men to bring them in to be his peculiar People and its efficacy in Men is in their believing precious but in their disobedient refusal heavy even tending to just Condemnation the manner of Christ's judging being according to the Mercies and Means he hath extended as Men have received or rejected And besides in those that do receive the Grace extended for his Intercession it is not all one and so prevalent in and with the best of Saints on Earth nor so abundantly efficacious with them as it hath been and is with God such thoughts I hope are far from us and not intended in the Expression but the Expression being Scriptureless Pag. 26. and not agreeing to the Rule I leave it 6. That Christ was sprinkled with his own Blood g Pag. 217. Sect. 3. This a very dark and Scriptureless Expression we read of his Garments to be sprinkled with the Blood of his Enemies when he revengeth the cause of his people Isa 63.3 but for being sprinkled with his own Blood we read not and what sense to devise to make this true in is beyond my understanding for we even all Mankinde in and through our first Father Adam were fallen under the guilt of manifold sins charged upon us by that Law under which we were fallen and these could not be pardoned without satisfaction made by Blood shedding and for this cause the Son of God took our Nature and was made under the Law for us and so that debt was reckoned on his account and he shed his Blood materially and died for our sins and rose for our justification and offered up his own personal Body a Sacrifice for us and so in compleating his Oblation he as it was his debt fully satisfied and as it was ours obtained by that Oblation full pardon for us And this was materially done by him and is not anywhere called The sprinkling of his Blood yea his material Blood if it were or could have litten or been sprinkled materially on any in his Circumcision or scourging or crowning with Thorns or nailing to the Cross or piercing with a Spear yet would it not so have cleansed any from sin any more than the supposed reliques of it profit any now the vertue of it for that being in the vertue of the Oblation offered to God and he being by his own Blood or with the vertue of it entred into the Heavens having offered the Oblation he is a spiritual Man and all he doth to us now he doth spiritually and so not material Blood as shed and yet the vertue of the same Blood that was shed he by making it known in the Gospel spiritually sprinkleth And this was also figured in the Law as is shewn at large in another Treatise And we Discourse of the precious blood of Christ c. 4. p. 22 23. notwithstanding the Atonement made in Christ by his Blood shedding and Oblation and the making it known with the pardon
and this is the refreshing c. And that it was this is evident vers Act. 10.36 39 40 42 43. Joh. 3 14-17 Luk. 24.45 46 47 48. Joh. 15.4 5 6 7. 16. and the same commanded by him to the first Witnesses of Christ to the same end 2. This also was both appointed and practifed by our Lord and Saviour Jesus Christ in his own personal Ministration yea he affirms plainly That as no Man in any spiritual good so Ministers for bringing any Fruit to God in their Ministration without him they can do nothing 3. This also of Christ having once died Joh. 15.26 27. Act. 5.31 32. and being risen and offered himself a Sacrifice to God for us all and being accepted of God and so displayed in the Gospel ministred is that by and of and with which the Holy Ghost restifying of Christ doth both convince teach and lead c. 1. He thus convinceth of Sin of Righteousness and of Judgement Joh. 16.7 8 9 10 11. 1 Joh. 5.9 10 11. Isa 55.4 Joh. 5 37-40 15.22 Of Sin because they believe not on him that died for their sins and made peace by his blood in whom God hath given us Eternal Life of whom God hath born witness and through him testified his Love that men might believe and in believing have Life Of Righteousness That all compleat Righteousness is in him Heb. 9.7 12 14 10 1-11 12 14. and all other Righteousness of Men vain seeing all other High-Priests entring the holy of holies came forth again still to offer with Blood and Sacrifices again but he having approached to his Father with that one offering it is so accepted that he comes forth no more to suffer and offer himself a Sacrifice propitiatory again but is set at the right hand of God an evident demonstration of Righteousness compleated in and by him and the vanity of all other Righeousness besides Of Iudgement because the Prince of this World is judged already Christ having by death overcome him that had the power of death Meb 2.14 Col. 2.14 15 16. Col. 2.3 16. Mat. 28.18 Joh. 5.27 29. having spoiled Principalities and Powers and made a shew of them openly triumphing over them in it So that he is rightful Lord of all and all Judgement is in his hands both for discerning appointing and sentencing To which acknowledgement of all this if Men yield not now Isa 45.21 22 23. Phil. 2.9 10 11. 2 Thes 2.10 in these his gracious convincements they shall at the last day be brought to it by his irresistable Force when they shall be left without excuse and justly condemned because they did not receive his convincements when in acknowledgement they might have been saved 2. He also even thus and by this foresaid teacheth the convinced Believers and so leadeth them into all Truth not by a speaking of himself giving immediate Light Inspirations Motions and Dictates without any Ground or Bottom from the Sacrifice of Christ nor by an Exaltation of his own Shines or Inspiration to bottom the Believers on them or lift them up by them nor doth he take of the things of the Believers as they are Heirs either their Righteousness their Changes their Visits or any thing wherein they are better than others to ground their Faith on nor doth he discover to them any secret purpose counsel or election of God concerning them preceding the Death and Oblation of Christ Joh. 16.13 14 15. 14.26 15.26 27. with Luk 24.46 47. 10.3 7 9. purchasing the same and as the Fountain of the same to them But he speaking not of himself but of what he receives from the Father and the Son from whom he proceeds and in bringing to minde his sayings he taketh of the things of Christ his Death Resurrection Sacrifice-offering Peace mad â—nd the Father's Acceptance and Exaltation of him and so of his Sonship Election Fulness and Priviledges and so glorifying him doth lead Believers into all Truth 3. This also the Apostles and first Witnesses of Christ Act. 2 32-38 3 15-26 10 36-43 13.23 47. 2 Cor. 13 14-21 according to the Command of God and Christ and the Spirits guidance practised in their Ministration preaching this Oblation and by and with it all their Reproofs Exhortations Instructions and Consolations yea they determined in their Ministrations to the People not to know own 1 Cor. 2.1 2. approve or make use of any thing save Jesus Christ and him crucified not any other Doctrine Counsels Works Learning Wisdom of Words or Excellency of Speech among their Hearers whence their whole preaching is called 1 Cor. 1.18 19 20.24 The preaching of the Cross and that said to be the power of God to us which are saved though to unbelievers foolishness and a Stumbling-block such fulness they saw in this Oblation of Christ and such use did they make thereof in all their Ministration 4. This Death and Sacrifice of Christ the Purgation made thereby Mat. 28.19 Mar. 6.15 with Iuk 24.46 47 48. Rom. 4.11 with Col. 2.11 12. Rom. 6 3-8 1 Cor. 12.13 Gal. 3.13 14 27. and the Essicacies thereof is that which Baptism with Water in the Name of the Lord in its way and as an addition to vocal preaching of the Gospel doth preach and witness and into which we also are baptized when and as we are spiritually baptized into Christ 5. This also is that the continual remembrance whereof we are to celebrate and shew forth in our use of the Supper of the Lord till he come again 1 Cor. 11.23 24 25 26. 6. It is this and this only in and by which is opened for us the new and living way for all our approach to God Heb. 10.18 19 20. Joh. 10.7 9. 14.6 Eph. 2.13 18. and into union and fellowship with him and his people and acceptable service of both So that this Doctrine of the Oblation of Christ for us all is that with which the Ministers of the Gospel are to do all their work in their Ministration and so doing and so speaking Prov. 14.7 1 Pet. 4.11 1 Joh. 2.20 21 27 28. 2 Tim. 2.15 they shall speak with the Lip of Knowledge and as the Oracles of God and teach as the anointing Believers have received teacheth and so divide to every one their Portion and answer all the cavilling Objections of the Adversaries that pretend contradictions in the Scripture for in holding forth this Oblation as is shewn they shall cleerly shew how Jesus Christ was before all things and yet as the publick Man after Adam and so how he was both before and after Adam Abraham David and how the Lord and yet the Son of David and how equal to the Father and yet was in the flesh inferiour to the Father how as the great Sacrificer he died and offered himself a Sacrifice and Ransom for all Men and also as the faithful and persecuted Shepherd laid down
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
as the Chief the King of Righteousness and King of Peace c. And Christ knew all and needed not this Revelation Heb. 7 1-25 Ioh. 1.18 1 Ioh. 2.20 but was one with the Father in revealing and he in and by whom it was revealed he being greater than all the Blesser and Anoynter c. But I shall consider what of the same Testimony of Christ fore-revealed and taught was now more fully revealed to these three Abraham Isaac and Jacob and this was 1. That whereas the Nations were now multiplied and divided and many Men and Families in them all it was hard to know in whose Loyns the promised Seed Christ according to the Flesh was and so out of which Family or Man for there were many even of Sem his Posterity also Christ should come This was now immediately revealed by God himself to Abraham saying In thee shall all Families of the Earth be blessed And In thee explicated to be meant Gen. 12.3 Gen. 22.18 Gen. 26.4 Gen. 28.14 Gal. 3.13 14 16 26 29. In thy Seed and so to Isaac after And again the same in both Expressions to Jacob. And this Seed in the personality of the Man as the Root and Fountain of blessing affirmed to be Christ and in the multiplicity and union in enjoyment of the blessing in him to be all that unfeignedly believe in Christ 2. That in this Seed which is Christ all the Nations Gen. 22.18 26.4 12.3 28.14 yea all the Families of the Earth shall be blessed which can be no less than that there is blessing prepared and given in him for all Nations that in minding of and believing in him they might receive it according to that Isa 45.22 and 49.6 Act. 13.47 1 Joh. 5.11 12. and 2.2 and also That in believing on his Name every of them so believing do receive and shall participate of the blessing according to that Joh. 1.12 and 3.16 and also that there is a time coming in which all the ends of the World shall remember and turn unto the Lord and worship before him and sing unto him according to that Psal 22.27 and 66.4 and 86.9 3. That for multiplying of this spiritual Seed in bringing Men into union with Christ Gen. 13.16 17.6 12 13. Exod. 12.48 Deut. 1.10 11. 10.22 he told Abraham That he would multiply to him a Natural Seed a great Company that should come forth of his Bowels and others by gracious providence or proselyting be put into and made of his Family that so out of much or many People a spiritual Seed may be drawn according to that Act. 18.10 4. That God by his blessing and Spirit in the means he would afford him Gen. 15.5 Rom. 4.13 14 18. Isa 53.8 Rom. 8.16 17. Ioh. 17.21 22. Gen. 12.3 28 15. would multiply to him a spiritual Seed in such number that no Man shall be able to number them and that all this spiritual Seed shall in all their encrease and numerousness be one Seed still yea so spiritually one that Christ and those spiritually united to him are joynt-Heirs and in a measure alike beloved of God with the same Love so that God will bless them that bless this Seed and curse them that curse it either in the Head or Members 5. That whoever of any the Sons of Men do in hearing and believing this preparation of Blessing and Life God hath made for us Gen. 15.5 6. Rom. 4.13 14 16 18 22 23 24 26. Gal. 3.6 7 9 26 29. and given us in Christ so minde it that they are thereby led to believe in him for the Promise of Eternal Life and the Inheritance which is yet to come so walking as strangers on the Earth in that Faith and Hope it shall be imputed to them for Righteousness and so they counted of the spiritual Seed 6. That Abraham Isaac and Jacob with the Man Jesus Christ Gen. 13.15 17. 19.18 26.3 28.13 1 Chron 16.16 17 18. Psa 105.8 9 10 11. Heb. 11.9 Isa 65.17 Gal. 3.8 16. and all his spiritual Seed shall one day enjoy in a heavenly pure peaceable and joyful manner all that very Land much enlarged which Abraham saw and had Liberty to and did walk in the length and breadth of it and sojourned with Isaac and Jacob therein and so the Holy Ghost teacheth us to understand it but then it will be renewed and so a new Heaven and a new Earth And so was Christ revealed and the Gospel preached to Abraham Isaac and Jacob these three Fathers And it was confirmed in Christ to them by a free absolute and everlasting Covenant immediately made with them by God that gave to them an outward Covenant in the Flesh as a sign of the Righteousness of the same Faith for them to testifie with also to others of which remains to be spoken in treating of the Covenants And for the way of making the Gospel thus revealed known to others to draw them in to God it was even all that mentioned in the first Revelation and the farther Teaching of this revealed Explication with the Promises and Covenant made for which God did chuse and approve of these three primely yea first and chiefly Abraham and after and with him Isaac and Jacob who though his Sons yet were with him the Fathers naturally of all Israel and spiritually of the faithful among them and in all Nations following They the first that received and taught and walked in the Faith of the Gospel and Covenant as thus explicately revealed and come forth And they besides the former helps they had in common with all that feared the Lord as forementioned were yet more abundantly furnished 1. By God his immediate speaking to them and making this Everlasting and sure Covenant fore-confirmed in Christ personally with them for themselves and their Seed Whence he is said to make his Covenant with Abraham and to remember his Covenant made with Abraham Isaac Gen. 17.1 8. Psal 105.8 11. 1 Chron. 16.15 16 17 18. Lev. 26.42 Psal 25.14 and Jacob confirmed with an Oath to them for them and their Seed for an Everlasting Covenant to them and their Seed And the Children of Israel willed to remember the Covenant so made with those three And God in promising to do the People god saith He will remember for them his Covenant made with Abraham Isaac and Jacob with the residue of his Seed No mention yet that it was or is though one day in performance it shall be personally made with them but onely the same shewn to them And enabling them as Abraham's Seed to believe his performance for Abraham's sake and no otherwise was this Covenant made with any that is made known to us till it was with David more explicitely in respect of the Kingdom but to these three it was so made and they thereby so abundantly furnished to teach it 2. They were marvelously and supernaturally enlightned in the
died and rose again and so that on his Ascension he received in that personal Body of his the immeasurable fulness of the Holy Ghost to send forth and then and not till then but even then he did send forth the Holy Ghost upon his first Witnesses with all these his spiritual gifts Eph. 4.7 8 11 12. and this is evident in the Apostles fore-inference and in the Prophesie of it and in the testified performance of it and in this express Affirmation As for outward Offices for Order in Churches for teaching and leading in the Administration of Outward Ordinances they were before according to God's Direction both for Temples Synagogues and Families as well as those that follow for their time among these as Elders or Bishops and Deacons which are to be chosen by the Church which is to follow Christ in cnusing whom he hath fitted and not enjoyning him to follow them in fitting whom they have chosen or else to allow him no Ministers in his Church but of these after in fit place 2. That these gifts Luk. 24.48 bear not the names of ordinary Officers in the outward polity of the Church but the names of the Offices and Business of the first Witnesses of Christ Act. 26.18 which were to preach him to bring in such as were no Church that they might be a Church and of the Church Act. 24.21 22 23. and then to edifie the Church and so a true Church in being which was before and while as yet there was no such outward ordinary Officers for the outward polity thereof ordained therein they being ordained in the Churches some time after the Churches were congregated and in being And so we finde Luk. 6.13 That of the Disciples immediately called by Jesus Christ himself that after they were come to and followed him as Disciples he then called them to him and first of them he chose twelve whom he named Apostles Luk. 10.1 17. whom he sent forth to witness of him and preach him and also that after that he appointed other seventy and sent them to go before his face which could be no less then to evangelize yea Mat. 5.14 15 16. all his Disciples he appointed to be a Light to the World and to let their Light shine forth in Word and Conversation so preaching him yet with these gifts fitting for the great business that was to be done were they not yet endued nor could be Joh. 16.7 Luk. 24.49 Act. 1.4 5. 2.1 33. till Christ had suffered and ascended and so were to go forth where Christ was not named c. till after Christ his Ascension they were by his pouring forth the Holy Ghost on them indued with power from on high and by this and their exercise and allegations of Scripture in their Ministery it appeareth that the first primary and choice gift was the gift of Apostle 1 Cor. 12.28 put in this his first and by himself immediately gathered Church and this appeareth to be such a spiritual Manifestation Isa 52.15 Rom 15.18 19 20 21. Light Knowledge and Gift for teaching Christ with such spiritual power and efficacy as apted and enabled them to preach Christ where and to those he was not before known to be The Christ 2 Cor. 3.10 11. 2 Cor. 9.2 2 Cor. 3.1 2 3. 13.3 4 5. or else where he was not so much as named and so known at all and so not to be the first instrumental layers of the Foundation and such brought in by them were the seal of their Apostleship And in this gift of Apostle this is also to be farther noted That in it all the rest were included so as such as had the gift of Apostle had therein all the other following gifts as of Prophet Evangelist Pastor and Teacher though others that had these had not all that was in the gift of an Apostle The next gifts here mentioned are Prophets and Evangelists first here naming Prophet and then Evangelist because of the double efficacy for convincement and drawing on to believe else they may be called by one or either of the Names and so the Apostle elsewhere includes Evangelest in that Phrase of Prophet 1 Cor. 12.28 saying secondarily Prophets by which with the phrase Evangelist used here and by their Ministration and the effects we may discern what these gifts or this double gift is Prophesie here not to be limited to that gift of fore-telling some events to come which was more before then since the Ascension of Christ Act. 21.10 11. such as that of Agabus but it was such a spiritual Manifestation Light Knowledge and Gift for teaching Christ with such power and efficacy as apted and enabled them so to preach Christ as might tend to the convincement of unbelievers Joh. 16.7 8 9 10 11. 1 Cor. 14.24 25. and the throwing down all their strong holds convincing them of the fulness of all Foundation for trusting in or doors of approach to God besides Christ that he is the onely Foundation door of approach to God which was done in prophesying and in this respect the gift for this called the gift of Prophet Rom. 10.15 Act. 11.20 21. and then the drawing in the convinced to believe in Christ and so turn to the Lord which is the proper effect of evangelizing and so the Apostle saith The Word was evangelized 1 Pet. 1.21 2 25. to those that were brought in to believe whence the gift is called Evangelist most frequently though also both are called Prophet And this is also to be here noted That Evangelist includeth Pastor and Teacher so as those that had the gift of Evangelist had therein also the gift of Pastor and Teacher though all that had the gift of Pastor and Teacher had not also all that was in the gift of Prophet and Evangelist And so The next gift here mentioned is And some Pastors Teachers he saith not as before of the other And some Pastors and some Teachers as if these were several and distinct and different gifts as the other though in this as in the former there may be a various distribution in the measure to some more than to others 1 Cor. 12.4 5 8. yet feeding and teaching is in them all yea feeding is by teaching and right teaching the way of right ruling and feeding and so as the Apostle includes both these Pastor and Teacher in one word saying thirdly Teachers yea Pastors are in and with these gifts so as Apostles are Pastors and Prophets and Evangelists are Pastors and Teachers are Pastors and all of them are Teachers 1 Cor. 12.28 yet all according to their several gifts and the measure of Faith given unto them and so all of them together Stewards and Shepherds and in this is seen something of the spiritual Kingdom of Christ in this World as was also typed in the temporal Kingdom of David in which was King Priest Prophets and
works be manifold yet he is but one God he is one and so the Holy Spirit that proceedeth from the Father and the Son and discovereth Christ and God in Christ and beareth forth the Testimony though his Gifts and Operations be manifold yet the Spirit is one in the same yea the Father and Son and Holy Spirit are one and the same God one in Essence Will Design Testimony and Power and God in Christ propitious to Men and having prepared Eternal Life in Christ for Men this is the Object of Faith to be preached and believed and if this were not there could be no such thing as the Gospel calls Faith to be preached obeyed or enjoyed And this is one 2. The Grace of Faith or that believing in the Gospel that is called Faith it is that believing which is begot in the heart by the Discovery and Testimony Heb. 11.13 Joh. 6.40 Act. 6.7 Rom 3.25 10.8 9 10. the Spirit in the means he useth hath given of Christ in which a Man discerneth the Truth and Goodness testified is perswaded of it in his heart And this is one one way and manner of believing that Object of Faith and from thence it is called Faith and so truely still one Faith the Object discovered having drawn to it self a believing 3. So when through the Operation of Grace believed the Heart imbraceth the Object believed Heb. 11.13 Rom. 10.10 and so by Faith is united to it in trust and well-pleasedness c. it is still but one and the same Faith the same Object uniting to it self whence indeed it hath the name of Faith so as still Faith is one and but one II. That as Faith is used for the prevalency of the Object of Faith drawing the Hearer and Beholder to believe and so for the Grace of Faith or Believing though the Faith be one yet there are divers Degrees in and of it and divers Acts and Operarations of it 1. One Degree of Believing which in respect of the Testimony by which it is begot and which it believeth Joh. 2.23 12.42 and which if abiden in it will unite to may be called faith is yet short of a real new-birth it is such a belief of the Gospel-Testimony as according to light seen one believeth Jesus to be the Christ so far as to count his saying true and yet not so overcome by that believed to see and acknowledge his own vileness and the vanity of all his own best righteousness and his sin in not sooner believing by evidences foregiven and so see not yet the fulness and liberty in Christ for them and so are not by the knowledge of the Truth made single to Christ they are sprinkled with water and moved with Spirit but not yet born of VVater and Spirit they believe Righteousness but not yet with the heart unto Righteousness they are by the hearing of Faith so far born of God as to believe Jesus to be the Christ and confess him to be the Lord but not so far born of God as to be emptied of themselves and united to Christ and so are not yet inwardly renewed and regenerated and so though in the outward Court not yet really translated out of the Power of Darkness into the Kingdom of God's dear Son and yet even these Believers if they abide in this Faith of the Testimony of the Gospel and give heed to the plain sayings thereof Rom. 10.9 Joh. 8.30 31. and abide therein they shall be saved shall know the Truth and the Truth will make them free To say these did but pretend or seem and profess to believe and so are said to believe in respect of their seeming and prosession to believe in the judgement of Charity is too much presumption and sawciness and derogation from the Holy Ghost for the Evangelists writ this after Christ was ascended and they indued with the Holy Ghost and so writ by his inspiration so that those sayings such did believe were not the sayings of Men imperfect in knowledge and judging according to the judgement of Charity by conjecture but the sayings of the Holy Ghost that knoweth all things the Spirit of Truth that cannot erre or be deceived And he saith they believed on his Name they believed on him and who will be so proud of his VVisdom and Knowledge as to direct the Spirit of the Lord and undertake to counsel him and teach him to speak more rightly and safely and say they seemed to believe they professed to believe in the judgement of Charity they ought to be counted Believers though in the issue it appears they did not believe That which some bring to help this conceit helps it not Joh. 2.24 25. namely that Christ did not commit himself to them because he knew all Men c. for it is not said Jesus knew they believed not Gen. 6.5 8.21 or that he knew there was no truth in their believing but he knew what was in Man an evil and unfaithful disposition c. and he knew that his Words or Miracles that brought these to believe on him were not so submitted to as that their evil disposition was yet mortified and they made faithful to him and so they might have served him as he did Joh. 5.14 15. but believe the Spirit saith they did And so in the other place the Holy Ghost affirmeth That as Christ spake many believed on him Joh. 8.30 31. and that our Saviour then spake to those Jews that believed on him And again the Holy Ghost faith Among the chief Rulers many believed on him Joh. 12.42 but because of the Pharisees they did not confess him So that these were Believers and therefore so called and not called Believers because they seemed or professed to believe which the Holy Ghost saith they did not nay the praise of Men had that prevalency with them that it kept them from profession of believing though it had not so great prevalency with these as with those Joh. 5.44 whom it kept from believing or yet put them in an incapacity of it so that these pointed to did believe is evident that it was not a feigned but true believing is evident for else in continuance in it they could not be saved that they were yet short of the knowledge of the Truth c. is express that if they continued in his words received by this Faith they were even then his Disciples and they should know the Truth and the Truth should make them free is express so that here is one Degree of Faith yet short of a real New-Birth which yet abiden in is certain to be effected and was after in many of these as appears in comparing John 3.1 2 3 4 5 6 18. and John 7.50 51. with John 19.38 39 40. 2. The other Degree of believing in which by the prevalency of the Light seen Col. 1 12 13. 1 Pet. 2.3 5 9. Phil. 3.7 8 9. and Grace believed the Heart
of my bowels Which shews plainly both that he was one with the Father in this Prov. 8.29 30 31 as in all other his Decrees and Purposes and also that he did accept to undertake and do the same as his own words verifie Psal 40.7 Lo I come rendered by the Apostle Heb. 10.7 8 9 Heb. 10.7 Lo I come to do thy will O God and then opened descanted and pressed again From which Will of God of the Father and Christ his oneness in the same the vertue of his Sacrifice is affirmed to be Heb. 10.10 12 14 and to have been from the beginning vertuous and prevalent with God for Men and with and in all that believe in him And as in order to the performance of this his Will concerning and for Mankinde he in his Purpose prepared and gave him a Body so as he might be truely and verily man and the Son of Man and so capable of suffering for Man having right as a Kinsman and fitness as having the Nature of Man to undertake and do the whole business of Mankinde Rom. 5.14 18 being according to this his Father's Purpose a perfect and publick Man yea the Word and Son of God made Man and so having the Divine and the Humane Nature in one Person and so one with the Father and one with Man a fit Mediator between God and Man to deal with God for Man and with Man in the behalf of God and so the digging or opening of the Ear Joh 33.16 17 24 as it signifieth in Men the fitting and preparing for obedience to that which God calleth to that they may obey so in respect of Christ it signifieth the giving him and fitting him with such a Body as in which he might have capacity and fitness to suffer and do his Will which being given him Isa 50.5 6 Psa 40.6 7 he was not rebellious nor did draw back but being one with his Father in his will and love to Man he accepted and delighted to do the same and so the Spirit by the Apostle teacheth us to understand it who knowing that to be the meaning cites that very Text according to the Translation then extant and known A body hast thou fitted or prepared me Heb. 10.5 And that he might do his Will in that very Body he in this Purpose 2. Purposed concerning the Man Christ the second publick Man first an Abasement of him secondly by vertue thereof an Exaltation 1. He purposed and decreed an Abasement of him for Mankinde Gal. 4.4 as that he should be made under the Law for Men and though without sin yet to have on him all the infirmities of the Nature of Man Rom. 8.3 which befel it for sin meerly through the Fall and so though true and sinless flesh yet in the similitude of finful flesh 2 Cor. 5.14 15 2 Tim. 2.6 Heb. 2.9 Eph. 2.13 Heb. 9.14 7.27 See Part 2. ch 7. Luke 24.26 46 Mat. 26.24 Isa 53.2 7 Psa 22.6 11 18 Act. 2.23 and so that he in the stead of and for all Mankinde should die that death yea all that death in the ignominy and pain of it yea suffer the Curse in it which was due to Mankinde for the first offence and all the sins that necessarily flow from it and which the Law on that account can charge Men with and also make such full satisfaction and such a vertuous Atonement by his Blood as by it even following sins against himself might in his way be taken away and freely forgiven All which he hath done as was fore-purposed and fore-written of him and because of the certainty of God's Purpose and his being one with God in that Decree having accepted to do it it is spoken of before the actual and visible performance as done and when manifestly performed he is said truely to go as it is written of him and to be delivered thus to suffer by the determinate counsel and foreknowledge of God so his Abasement was according to Purpose 2. Psa 16.10 11 Isa 5.3.8 Act. 2.25 33 13.29 33 37 Psa 68.18 47.5 Luke 24.52 Heb. 10.12 13 8.1 1 Pet. 3.22 Col. 2.9 10 Joh. 17.5 Psal 20.3 4 110.1 He purposed and decreed the Exaltation of him in that personal Body in which he was so willingly abased and this Exaltation to be in his Resurrection and in his Ascension into Heaven and in the acceptation of his Sacrifice for all that for which he offered it and so filling him with the immeasurable fulness of the Spirit even glorifying him with his own self so that the fulness of the Godhead dwells in him bodily and he set at the right Hand of God in all Power and Authority Angels Authorities and Powers being made subject to him and all this now done as was fore-purposed 3. God in Approbation of all this his own Purpose and of his Son becoming the Son of Man and suffering and doing all this for Mankinde and in his own well-pleasedness in his Son in Man's Nature thus exalted the heavenly and spiritual Man the Lord the quickning Spirit He in this Purpose did also purpose to elect and chuse and so did and hath elected and chosen him to be and so made him his Servant or Minister by whom he will do all his choice works of saving and judging yea Isa 42.1 Mat. 12.18 3.17 17.3 Psa 89.19 20.28 his delight in whom he takes his rest and well-pleasedness for ever yea the very he in whom and through whom he will shew forth the brightness and excellency of his Glory and with whom his Covenant stands fast for evermore And so in this Purpose and choice of his and by the vertue of his sufferings and Sacrifice and by reason of and in and with alâ—â—â—â—hs Furniture he hath fitted and made him to be and so 4. He hath purposed and according to Purpose confirmed him to be 1. The Lord of all even of the Devils and fallen Angels as his Captives and Slaves Act. 2.36 10.36 Mat. 4.3 11 Heb. 2.14 Col. 2.25 Eph. 4.8 Heb. 1.3 4 5 6 7 13 14 Rom. 14.7 8 9 1 Cor. 6.20 2 Cor. 5.14 15 Rom. 2.16 2 Pet. 2.1 John 3.16 by vertue of his Conquest and Victory over them in the Nature of Man whom they had overthrown and by conquering death which they brought Man under yea by reason of the transcendent excellency of his Person and his Work and Office even Lord of the holy Angels also but Lord over all Mankinde by vertue of his Death suffered and his Resurrection and his Sacrifice offered for them so as they are all released over to him who in his time will bring them out of that Death he died for them and shall judge them for they are his and ought of right to live to him which if according to the Grace he extendeth to them they do they shall not perish in another death but have everlasting life 2. The
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
their abode and going in and coming out and rage against him yea he knoweth the proud afar off and therefore he is fit to judge all and this is for the comfort of his Servants also yea he knoweth them and their thoughts and their wayes a good Meditation for them but knoweth in this business signifieth more then all this yea more then to say See part 4. ch 7. The Lord knoweth who they be that are his and who are not for the word here importeth special Grace Favour and Protection as hath been shewn The Lord knoweth that is the Lord owneth approveth chuseth delighteth in protecteth leadeth upholdeth manifesteth himself to and vouchsafeth fellowship with and maketh use of them to shew forth his vertues and praises by and so the word is used Psal 1.6 explained God is in the generation of the righteous God loveth the righteous Psal 14.5 146.8 37.17 112.6 5.12 1.6 146.9 37.17 112.10 The Lord upholdeth the righteous The righteous shall be in ever lasting remembrance For thou Lord wilt bless the righteous with favour wilt thou compass him as with a shield And this knowing of the righteous is opposed to the perishing of the way of the wicked his turning of the way of the wicked upside down so as the arms of the wicked shall be broken and the desire of the wicked shall perish yea to this understanding of the word knoweth here we are led by Christ and his Apostles yea the learned and godly Writers with one consent so take the word knoweth importing Approbation and Election The Lord knoweth them that are his These words by the connexion with the precedent and following words and the Apostle's scope appear plainly That By Them that are his are not meant all that are his in any sence as all that he hath right in to dispose of yea and to bring about his own ends by and to judge c. for so Psal 24.1 119.91 Joh 12.16 Psal 2.7 9. Rom. 13.9 Act. 10.36 2 Cor. 5.14 15. Phil. 2.9 10 11. Joh. 5.28 29. The earth is the Lord's and the fulness thereof the world and they that dwell therein yea All are his servants The deceived and the deceiver are his yea God hath given to Christ upon the account of his sufferings and sacrifice all Nations of Men yea all Men to be disposed by him and he to be the Lord of them all and they are all obliged to him to live to him and will they nill they they shall all come one day before him and confess him Lord and he shall judge them In which sense all Men are his which though some through unbelief deny and will not acknowledge the Lordship of Christ upon this ground yet will none plead for them that are his to be taken in this sense here and it hath been often proved before That none that live in impenitency and unbelief can be reckoned in the number of those that are here meant by them that are his By Them that are his evidently appeareth here to be meant them that are his peculiar or his in a peculiar manner that is them that in the heavenly Call by the Gospel in discovery of his great Name Joh. 6.44 45. 14.21 23. 17.2 6 7. Rom. 9.24 Heb. 3.1 6. 1 Cor. 1.24 2 Cor. 8 5 Tit. 3.3 7. Rom. 9.8 Gal. 3.29 Rom. 8.28 2 Thes 2.13 2 Pet. 1.2 Hos 2.23 Rom. 9.25 26. 1 Cor. 8.2 3. Gal. 4.8 9. 1 Cor. 6.11 1 Thes 5.4 5. Eph. 2.3 10. that is the propitiation for the sins of the whole world and God's love and propitiousness to Mankinde through him are prevailed with to believe in Christ and so through the Grace believed united to him and so wrought up to love God and yield up themselves to trust in him and live to him and in the abounding of this love believed springing up this Faith and Love in them he returning with more discoveries of Love and so approving delighting in and chusing them These are the Children of the Promise that are Christ his peculiar and Heirs according to Promise The Called according to Purpose that love God and Christ The Elect and chosen through Sanctification of the Spirit c. These are them that his his people in such a sense as before this they were not his people and so both knowing God and rather so known of God as before they were not so now in Christ in the light his Children and peculiar people which before they were not And this understanding of these and no other to be his peculiar people and chosen and elect Generation we are fully and plainly taught as all that will read and minde 1 Pet. 2.2 3 5 9 10. may see without interpretation or gloss and so it 's plain these are those here meant by Them that are his And we have the same from our Saviour's own Mouth who is the Foundation and the first sealed known approved and elect Joh. 14.21 23. 16.27 15.16 19. 17.6 10 16. Joh. 3.14 15 16. 16.24 He that hath my commandments and keepeth them he it is that loveth me and he that loveth me shall be loved of my Father and I will love him and will manifest my self to him c. And The Father himself hath loved you because ye have loved me c. and these he saith He hath chosen out of the world and they are not of the world And these are the Father's and these are Christ's so that it is plain these are The Them so known and owned of which Paul speaks here to Timothy and if any Man would put any into this number that are not of this Them the Scripture is directly against him So that in this 2 Tim. 2.19 according to Scripture-Language we have set forth intimately the Purpose of God and expresly and distinctly The Foundation of God that is laid according to his purpose Isa 28.16 1 Pet. 2.6 and the Election of those that are prevailed with by Grace to believe in and relie on Christ according to his Purpose also the Foundation is first laid and upon the account of the preciousness of this Foundation the owning and election of those that believe on him they shall not be ashamed I know not what can be more plain and evident and yet that which follows confirms all hitherto said 4. And let every one that nameth the Name of Christ depart from iniquity If any will take this as the flourishing of the Seal whereby it is demonstrated to others I hinder him not nor doth it hinder the scope aimed at yet I rather conceive it distinct for it is not said These Seals but this Seal which mentioned what it is he comes in with an and distinctive though not dis-junctive differenced though not divided both distinctive and copulative neither the Foundation nor the Seal yet an instruction and warning taught by the Foundation Tit. 2.11 12. Pro.
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
these Promises to be spoken of this is taken as granted without question they are Believers and have Faith already to whom these following Promises are made so as here is no condition required to be sought or brought but onely the use and exercise of that which of it self is working and fore-freely given not an ear but the use of an ear to hear given not an eye but the use of an eye to see freely given not a mouth but the use of a mouth given not a hand but the use of a hand given not simply life from death but the exercise of life freely fore-given So that here is fitness capacity and furniture as well as interest to receive these Promises and onely usefulness of that given which apts also to usefulness required for receiving these Promises which are not made to all Men nor to any Men simply as sinners and under no other consideration or qualification yea they are not directly made to any unbelievers upon condition of believing but onely so propounded that whoever believeth in Christ shall in that believing receive that grace which will interest them in them all so as they then appertain to him being a Believer and not before for the Promises to be spoken of are made to Believers the Disciples and Scholars of Christ and these may be ranked into four sorts 1. To Believers in several spiritual frames and exercises 2. To Believers abiding in their Faith Confidence and Love 3. To Believers for their abiding c. 4. To Believers for receiving after they have lived and died in the Faith CHAP. 2. Of Promises to them that are indeed Believers two sorts of Promises 1. THe first sort as I name them of Promises made to Believers are the Promises made to them in spiritual frames fellowship exercises and temptations in spiritual frames of poverty of Spirit mourning Mat. 5.1 2 3 4 5 6 7 8. Luk. 6.20 21. meekness hungring and thirsting after righteousness mercifulness purity of heart gracious promises to every one of the Disciples in all these frames It 's evident these Promises were made onely to Christ his Disciples though in the hearing of the multitude to allure them to become his Disciples that so in becoming his Disciples they might enjoy them but to the Disciples they were expresly made and given neither were they given to those frames and qualifications nor upon a condition of having them but expresly to the Disciples already so framed and under such qualifications though in some sense they were sinners still And this is cleer in comparing the places where they are recorded together though here one of them and there another be in divers places of Scripture beside In spiritual fellowship when Believers are drawn together by and in the Name of Christ for Fellowship in the Gospel and Ordinances thereof there are gracious Promises to them of his presence and blessing * Psal 36.8 9. 65.4 92.12 13. Mat. 18.20 also there are gracious Promises to the Believers in their spiritual exercises as of Meditation a Psa 37.30 31 Prayer b Joh. 16.23 24 hearing reading and preaching of the word c Rev. i. 3. Mat. 28.20 Mar. 16.15 and also gracious Promises are made to Believers in their sufferings for righteousness and the Gospels sake Mat. 5.11 1 Pet. 4.13 14. d 2 Tim. 2.12 Mat. 19.29 Mat. 10.19 20. 1 Cor. 10.13 Isa 43.1 2 3. Heb. 12.5 11. yea even when they are tempted by Men or Satan opposing the Truth that is in them yea though as need is God's own correcting hand be upon them yea even in their bodily death Rev. 14.13 and many-like gracious promises these I onely quote for the Reader to search because I know not of any opposition by Brethren to these 2. The second sort of Promises are to Believers abiding in their faith confidence and love and so persevering in their faith love and noliness to the end and so not to any condition but to them that have faith already and enough in and from the Lord to keep them with him he promiseth them in their abiding in and with him many gracious things to be so received Gen. 31.3 32.9 2 Chron. 15.2 Mat. 28.20 Jer. 42.10 11 12 13 14. Hos 6.2 3 Heb. 3.6 14. 10.35 38. 1 Pet. 2.3 4 5. Eph. 2.22 4.12 16 Joh. 15.4 8 9 10 11. Psal 81.6 8 9 10. Rom. 6.11 14. 8.11 12 13 14. Gal. 5.16 Col. 1.22 23. 2.6 7. Mat. 24.13 Rev. 2.10 2 Tim. 4.7 8. as to instance a few first That the Lord is and will be with them that is on their side to assist and deliver them and do them good much like that to the Apostles an illustration whereof we may have in another business in our types and also That these revived Believers in following on to know shall know the Lord more fully yea also in this fast holding of and abiding in their Faith they are and remain his house and partake more of Christ and shall be built more upon him and grow up more in him unto an holy Temple yea and yet farther in this abiding they shall bring forth much fruit and glorifie God yea they shall abide in the love of Christ and his joy be in them that their joy may be full yea if they attend still to hearken to his voice the Commandments shall be turned into Promises to them so as he will so write his Law in their hearts That they shall have no other God but him and shall open their mouth wide and he will fill it and though they have flesh yet lusting in them yet it shall not have dominion over them nor shall they fulfil the lusts of the flesh but grow rooted and stablished in Christ yea not onely all this but enduring and abiding faithful unto the end even to death they shall be saved with an everlasting Salvation and have the crown of life Are not here gracious Promises Is there not enough in the Promiser and in him in whom all the Promises are Yea and Amen And in his spiritual presence and in the Spirit of faith love power and a sound minde given them and the tastes of the first fruits of his graciousness dispensed to them to allure hold and keep them with him yea to make them break forth and say with Peter Joh. 6.68 Lord thou hast the words of eternal life and we know and are sure that thou art the Christ c. whither should we go from thee yea with contentment and hearty desires Psa 73 23 24 25 26. to say as David Lord who have I in heaven but thee c. And whereas the flesh will be bogling Are not all the threats and curses denounced and annexed in the Demonstration of God's Minde against departure a good and gracious help for Believers to view and therewith to oppose terrifie and silence all the reasonings of the flesh And when the Wisdom
his Sufferings Victory Ministration and Raign and the Raign of his Seed with him and so of the Holy Ghost to be the Teacher and Leader of his Seed after his Suffering from his Ascension till his personal coming again And thus God planted them a right noble Vine Jer. 2.21.3 Hos 9.18 Psal 147.19 20. wholly a right Seed and so Israel was Holiness to the Lord the first Fruits of his encrease and he found theâ—â— thus of his own planting and bringing forth like Grapes in the Wilderness and as the first ripe in the Fig-Tree And thus were they preferred before all Nations in the World whom though he yet continued to them the means at first given and Covenant at first made with Mankinde through Chrst and so excluded them not so from Salvation Act. 10.34 Rom. 2.4 6 15. but that if any of them repented and believed according to the means vouchsafed they should be saved yet in respect of this knowledge of Christ and of any true outward form of worshipping God and enjoyment of the Priviledges of this Commonwealth of Israel they were strangers and though in coming to them and being circumcised Epb. 2.11 12 15. they might partake with them yet without that none of any other Nation could which was for the time a Law of Ordinances and Hand-writing against them so highly then did God prefer this People of Israel that in respect thereof Psal 114.2 135.4 136.11 14. Hos 11.1 Exod. 4.22 Ezek. 20.5 18 19 20. Josh 22. See for all said more par 3. ch 3. Jer. 2.5 21.22 Ezek. 20.7 26. Jona 2.8 Rom. 3.2 3. 9.5 8. they were his Sanctuary and his Dominion yea his chosen and peculiar Inheritance that he had redeemed out of Egypt yea his Son his first-born whom he led to and set in Canaan In all which we may observe That in this was the first literal performance of the Covenant made with Abraham Isaac and Jacob and that these Covenants and Promises and Priviledges were given to whole Israel in which they all had now more means then any other Nation to become of the true spiritual Seed being in respect of the worship set up among them and therein the outward Adoption and means of the inward wholly a right Seed and the Promises in that respect alike to all yet such as contemned and turned aside from these degenerated into a strange Plant and lost their own Mercies and such as in cleaving and attending to these were born of the Promise they were the true spiritual Seed And thus much of the Covenant once made with Israel the natural and proselyted Seed of Abraham that they might become a spiritual Seed c. and we finde this Covenant once made to stand firm in all Generations for every one of Israel till Christ came without making it over again to the whole Israel or to particulars and when Christ came and suffered for all the sins the Law could charge with and fulfilled in Truth that which was typed out in their Order of Priesthood Tabernacle Laver Altar Propitiatory Sacrifices and Washings then was the Law fulfilled and Truth found in him who is the end of the Law for Righteousness and yet there was among Israel another literal performance of a part of the Covenant made with Abraham viz. And Kings shall come out of thee Gen. 17.6 Psa 78.70 71 72. when he chose and gave David to be their King in Israel to feed and govern Israel and then we finde not onely a reviving of the Covenant made with Abraham but in respect of that part of it which concerns the King and Kingdom that shall be enjoyed in the promised Inheritance more opened and again made with David for him and his Seed which is to be considered also CHAP. 5. Of the Covenant made with David concerning the Kingdom promised to him for him and his Seed WHat the Covenant made with David was is express in 2 Sam. 7.10 17. See also par 2. ch 18. and 1 Chron. 17 9-15 and Psal 89 20-37 full and large and hath been before explicated in Part 3. Chap. 4. there read it And I will here onely add a few Observations about it as a Covenant I. That this Covenant in the outward and literal form and manner of making it 1 Sam 7.13 23.2 3 4. Psal 89.30 31 32 39. and in the Declaration and Ministration of it as to David and his natural Sons it was under the Law and Covenant made by God in Moses Ministration with Israel and so had many terms suitable thereto so that by their breaking Covenant they might fail and come short of this for a time and this appear as if failing them II. 2 Sam. 23.5 1 Chron. 17.10 14 That this Covenant was in it self and in the spiritual making of it with David for him and his supernatural and enduring Seed and his House promised absolute free everlasting ordered in all things stablished and sure the same and as made with Abraham III. That this Covenant was confirmed with an Oath as to Abraham before The Lord hath sworn in truth unto David Psal 132.11 89.34 35 36 37. he will not turn from it Of the fruit of thy body will I set upon thy Throne saying My Covenant will I not break nor alter the thing that is gone out of my lips Once have I sworn by my holiness That I will not lie unto David his seed shall endure for ever and his throne as the Sun before me it shall be established for ever as the Moon and as a faithful witness in heaven Selah IV. That this Covenant being a part of the Covenant foremade with Abraham Isaac and Jacob is no other but what was first made with and confirmed in Christ and then in and through Christ confirmed and made to Abraham Isaac and Jacob and now in like manner for this part of it explicated made to and with David for him and his Seed and for the good of all Nations that shall be joyned to them what manner of Kingdom and where I leave the Reader to see in the Texts Par. 2. c. 18. Par. 3. c. 4. 1 Chron. 16.15 19. Psal 105.8 11. and that fore-written Hence this Covenant is included in and minded in minding that made with Abraham Isaac and Jacob V. That this being of the same Covenant made with Abraham Rom. 4.1 5 6 9 11 12 13. to which was added the outward sign of Circumcision and given to the circumcised and under the Law given to the Circumcision and Circumcision abiding in its force and use until Christ came and that the Circumcision of the flesh was compleated in his sufferings here needed no other outward Token or Sign and Seal to be added in this new making of the Covenant it having that very Sign and Seal before and then remaining VI. That as the former making of this whole Covenant with Abraham Isaac and Jacob was 2 Sam.
I will remember their sin no more Minde these words and see That this Covenant was not then made when Jeremiah wrote it he saith neither I have made nor I do make but I will make nor doth he say I will presently make for the old faulted Covenant yet was and for a long time to be in force but After those dayes I will make the last of those dayes being not yet come and so the Covenant yet not so fully made as here is promised to be made and so in them I will view the three things mentioned I. The Time when this Covenant is to be made is cleerly express to be after those dayes he saith not these dayes as speaking of the dayes of his prophecying onely or those neer following after but the dayes of which he prophesied that must first come and the things therein to be done first done and then after those dayes and those things done in them he will make this Covenant it is nowhere said in respect of the fulness That he will make it before as for a dispensation of a spiritual first Fruits and a New Testament made to nurture Sons to wait for the fulness in the making this Covenant to come in its time this was to be and hath been done by Christ at and since his first coming and is here intimated verse 31 c. as is foreshewn But for the fulness before that be done and the Covenant so made the whole House of Israel that are then surviving even Israel and Judah the natural seed of Abraham Isaac and Jacob must be first brought into their Land and converted and then Jesus Christ the Son of Abraham and David must visibly descend from Heaven and all the Saints be raised and changed and come with Jesus Christ and break the power of all Oppressors And then when these things are done after those dayes he will thus make this Covenant as is said And this is that said here by this Prophet as elsewhere by the rest of the Prophets This Prophet speaking of all the Families of Israel to whom God will do this saith Behold I will bring them from the North-Country Jer. 31.1 2 3 4 6 7 and gather them from the coasts of the Earth with them the blinde and the lame the woman with childe and her that travelleth with-childe together a great company shall return thither They shall come with weeping 9 and with supplication will I lead them I will cause them to walk in Rivers of waters in a straight way where in they shall not stumble For I am a Father to Israel and Ephraim is my first-born He that scattered Israel 10 will gather him and so on to verse 16. in which he promiseth That the Children of Rachel shall come again from the Land of the Enemy to their own Borders including the Children slain by Herod in and about Bethlehem Mat. 2.17 18. which shall be then also raised and so on to the 27 v. Behold 16 27 the days come saith the Lord that I will sow the house of Israel and the house of Judah with the seed of man and with the seed of beast 31 33. and so on to verse the 31. saying Behold the days come saith the Lord that I will make a new Govenant with the house of Israel and with the house of Judah And what and when it shall be he sheweth in verses 33 34. and pointing to the time he saith After those dayes that is those dayes as then to come and in the greatest measure and full sense yet also which he prophesied of from the 8 verse to the 30. And this he again after affirms and explains Behold Jer. 32.37 38 39 40 41. 3.14 18. 24.6 7. 30.16 22. Ezek. 11.17 18 19 20. I will gather them out of all Countries whither I have driven them in mine anger and I will bring them again to this place and I will cause them to dwell safely and they shall be my people and I will be their God c. and I will make an everlasting Covenant with them c. And so elsewhere and so other Prophets Thus saith the Lord I will gather you from the people and assemble you out of the Countries where you have been scattered And I will give you the Land of Israel and they shall come thither and they shall take away all the detestable things and all the abominations thereof from thence and I will give them one heart and I will put a new Spirit within you c. And again For I will take you from among the Heathen Ezek. 36.24 25 26 27 28 38. 34.22 23. 37.22 23 24. Zach. 14.5 and gather you out of all Countries and bring you into your own Land Then will I sprinkle clean water upon you and you shall be clean c. A new heart will I give you c. So the Time is cleer and that Christ the Son of David and all the Saints raised must first come with him and then in that time this Covenant be made it is cleer in many places as is shewn Part 2. chap. 17. and chap. 18. part 3. chap. 5. part 5. chap. 5. Now if any demand Why I call not these things the making of the Covenant in performance seeing there is a performance of so gracious and great things in them all I answer Because 1. The Text doth not so call them but speaks of these things to be performed first and of the Covenant to be after-made which is a good answer 2. This Covenant is to be made with the spiritual Seed which all these were not till then so made If any say They were both before the spiritual Seed by Election for as touching Election they were beloved for the Fathers sake That hath been already answered the Election mentioned Rom. 11.28 is not of the persons cast off but of the Fathers whose natural Seed they were for of these scattered it is said I will have mercy on Jacob and will yet chuse Israel Isa 14.1 2 3. Zach. 1.17 Ezek. 20.5 Ier. 2.2 1 Deut. 7.6 8 Rom. 11 26 27 28. and set them in their own Land and strangers shall be joyned with them and they shall cleave to the House of Jacob c. And again The Lord shall yet chuse Jerusalem So as the Lord of old chose Israel by bringing them out of Egypt and giving them his Statutes c. and so planted them a noble Vine wholly a right Seed and this for the love of the Fathers So the Lord will again chuse Israel and make them wholly a right Seed by the personal coming of Christ again who shall come out of Sion and turn away ungodliness from Jacob and then make the Covenant with them and this for the Fathers sakes Which gives farther answer 3. The persormance of those mentioned things Levit. 26.44 45. Deut. 4.30 31. Psal 105.8 are from the remembrance of the Covenant made with
the Truth of the Gospel preached to and Covenant made with Abraham abode still and was more fully preached by the Apostles but that manner of preaching with Baptism and Ordinances delivered by them though heavenly in respect of the former and will be in force till the visible appearing of Jesus Christ but then be shaken when still the Truth of the Gospel and Everlasting Covenant will abide for ever to be enjoyed by sight Now then when all the means appointed for Abraham to be the Father of such a Seed ceaseth and no more brought in by believing but by sight nor living by Faith but by sight such are not in respect of any conversion in Scripture-phrase called Abraham's Seed but I conceive they more properly may be called The Seed or the Children of Christ and of his glorified Saints brought in and living by fight not needeth any Covenant to be farther or again made with such as are brought in by and live in the light of this being brought in to enjoy their part in it in their first conversion And if any conceive they may be called The Seed's Seed or his Seed's Seed and so under that Promise to the Seed of Abraham Isa 59 2â— Deut. 30.5 Isa 65.15 16. Jer. 3.16 17 18. I will multiply thee above thy Fathers I hinder it not however this I know The People of God as well as their worship shall then be called by a new Name so that in this is no let or hinderance to that said That the Covenant shall be made to all the spiritual Seed brought in or become of the Seed from the beginning to the ending of the Ministration of the Gospel Isa 41.20 21. 69 7 8. by it to them all together at once yea it will be a great wonder to great admiration to see a Nation born at once and such an infinite Company of Saints presented to them and yet when the Mountain of the Lord's House is thus exalted and the Lord appears in his Glory and the Children of the Resurrection ruling and flying about when the Spirit and the Bride in the presence of the Bridegroom Rev. 22.17 Isa 2.2 3 5. Micah 4.1 2 3 Isa 66.12 Psal 110.3 when Light and Law so proceed out of Sion the Inhabitants of the Nations hearing will say one to another Come and so go together to the House of the Lord without any other Ministration So that then is promised to be the greatest Conversion and more numerous then ever before though all of them brought in by and living in the performance of the Covenant at once so made with the whole Seed and not made over again but continuing and it is enough for all so converted to be under this blessed Government after their Conversion enjoying the happiness of it Rev. 20.9 15. Mat. 25.46 and so escape that great destruction and second death and have eternal Life when the Serpent and all his Seed are cast into the lake of fire which is the second death And so we see who the persons are III. What that is that is to be done in the manner of making this Covenant is fully and sweetly expressed in this Jer. 31.33 34. affirmed also in other places of Scripture let them be considered CHAP. 9. Of the things to be done in making this Covenant see the Text. I. I Will put my Law in their inward parts and write it in their hearts Jer. 31.33 Ezek 36.25 26 27. This exprest in other words when having clensed them from all their filth he saith A new heart will I give you and a new Spirit will I put within you and I will take away the stony heart out of your flesh and I will give you an heart of flesh and I will put my Spirit within you and cause you to walk in my Statutes and ye shall keep my judgements and do them Deut. 30.5 6. Of which Moses spake saying And the Lord thy God will bring thee into the Land which thy Fathers possessed and thou shalt possess it and he will do thee good and multiply thee above thy Fathers and the Lord thy God well circumcise thine heart and the heart of thy Seed to love the Lord thy God with all thy heart and all thy Soul that thou maist live And so by Jeremiah again I will give them one heart and one way that they may fear me for ever Jer. 32.39 40. all dayes And I will make an ever lasting Covenant with them that I will not turn away from them from after them to do them good but I will put my fear in their hearts that they shall not depart from me So that in all the places we may see That then all sin and sinning shall be removed and a perfect Righteousness framed in them and strength to walk constantly therein and by this we may note the difference between this and the first Fruits of it given in to Believers by the first coming of Christ given for a Covenant as namely That this now-given is but a first Fruits and earnest of that promised which is the Harvest to be waited for also That this given was Rom 8.23 Eph. 1.14 Rom. 11.11 26. 2 Cor. 3.3 Rev. 21.1 8. Zach. 12.10 and yet is chiefly received by the Gentiles but that promised chiefly by the whole House of Israel the natural Seed of Abraham become the spiritual Seed this given is mediately in the Ministration of his Servants that promised is immediately by his own presence this given many Israelites shall have their return into their own Land that promised at the visible appearance of Chrift Rom. 11. this given is to all Believers though Israel be in dispersion that promised not till Israel dwell in their own Land many of those that receive this given may yet through weakness be puft up for one against another but in receiving that promised is no more pride nor envy of one against another 1 Cor. 4.7 Isa 11.13 Phil. 3.2 13. Zach. 12.8 Mat. 2.4 Act. 20.30 Rev. 2 3. Isa 60.21 Joâ—l 3.17 Zach. 14.21 Rom. 8.17 Isa 60.18 19 21. The best of those that receive this given do not here attain to perfection the least of those that receive that promised are perfect In the Assemblies of those that receive this given were and still are found some among them unsound and some decaying and some falling off but those that receive that promised the people in that whole Assembly be all righteous and no more decaying or falling off Those that receive this given are here still under the Cross and Combatants but those that receive that promised are freed from all Sufferings and Temptation and are Conquerors enjoying the Inheritance This given is received now by one and then by another and by all by degrees but that promised is received at once by all together Israel and Judah and all Believers of all Nations together So though this given be a first Fruits of the
from the belief of this mentioned whence the Metaphor yet this is not it nor is it that surrection or quickning and giving life where none was before whether in the natural and first birth of a man or in the new birth that is spiritual in the Souls of Believers who though before in that respect dead yet in that respect they were never alive before and so not a resurrection though a surrection live-making Eph. 2.1 2 3 4 5. Col. 1.13 But it 's evident the Resurrection here meant is of the Body that once was alive but 〈◊〉 dead and gone from among the living in raising and making alive again that very Body This appears clearly to be that Resurrection the Sadduces denied Mar. 2.18 27. Luk. 20.27 38. Act. 17.18 31. 2 Tim. 2.18 1 Cor. 15.12 Joh. 5.28 29. 1 Cor. 15.3 4 20 23 24 25 26 27 28 54. for which our Saviour said They erred not knowing the Scripture nor the power of God Mat. 22 23-32 This that Resurrection the Heathen Philosophers scoffed at This that which the Apostates and false Teachers craftily and hiddenly denying fancied into an Allegorical and Metaphorical Resurrection saying It was already past with them and so overthrew the Faith of some by which seducements some among the Corinthians fell to doubt of and deny this Resurrection the Resurrection of the Body which is the Resurrection taught by our Saviour Christ and by the Apostle in 1 Cor. 15. proving from the Resurrection of the body of Christ the resurrection of the dead and sheweth the order and several times of the Resurrection of dead Bodies first Christ the first Fruits then they that are Christs at his coming again after the wicked at his delivering up the Kingdom to the Father and giving the total overthrow to death and then affirming That the very individual Bodies that died shall rise again that very thing it that was sown or laid and covered in the earth in corruption dishonor and weakness shall be raised again even it that very thing raised in incorruption glory and power 1 Cor. 15 42 43 44. 1 Thes 4 14 15 16 17. Joh. 11.24 Act. 23.6 24.15 1 Cor. 15.21 22. Luk. 14.14 Rev. 20.5 6 12 13. and so affirming the same to the Thessalonians even of them that sleep in Christ and are dead from among men And this Resurrection hath been believed confessed and hoped for by all that believed the Testimony of Jesus so that in the last day all the bodies of Men that are dead shall be raised by Christ the Just in that beginning of the day to receive rewards and the unjust at the end of the day to receive the terrible sentence of which enough hath been said And this the Resurrection meant 2. What the Doctrine of Resurrection of the dead is And this also may be cleerly seen in the Scripture to be 2 Cor. 5.14 15. 1 Tim. 2.7 Rom. 14.8 9. 1 Cor. 15.3 4. Rev. 1.18 Joh. 11.25 5.28 29. 12.32 33. Phil. 2.7 8 9 10 11. 1 Thes 4.15 16. Isa 26.19 Rom. 14.9 12. 5.24 25. Act. 17.31 1 Sam. 2.6 Hos 6.1 2. Psa 90.3 Heb. 13.20 21. 2 Tim. 2.3 Rev. 1.18 19. Rom. 4.24 25. 5.8 10. 1 Pet. 1.3 2 Cor. 1.9 10. 4.11 14 Prov. 3.21 26. 24.20 Phil. 3.7 8 9 10. 2 Cor. 12.9 10. Rom. 6.3 4.11 8.17 2 Tim. 2.11 12. Joh. 13.15 Heb. 11.13 that Jesus Christ as the publick Man that died for all Men for their sins and gave himself a Ransome for all that he might have them both living and dead in his dispose he is risen from the dead and alive for evermore the Lord of all and that by vertue of this his Resurrection and victory over death and Sacrifice offered and Power received He is the Resurrection and the Life and will raise all men and bring them before him to acknowledge him Lord the just in that Union with him in which they 〈◊〉 the unjust in that Relation in which they are obliged to acknowledge him Lord and that in the Resurrection of Christ from the dead and therein overcoming death and assuring the Resurrection of the dead is demonstrated and made known to be believed the Righteousness of God and his infinite power and faithfulness to do all things to fulfil his word even to kill and make alive again to send down to destruction and return again and so to uphold help and deliver in the greatest distresses and death and that such as believe in Christ that as the publick Man is risen from the dead and alive for evermore may be quickned to a living hope to be saved and preserved by him to the heavenly inheritance and eternal life through Faith and so to depend on him for such supports and deliverances in greatest temptations and distresses as is truly good for them and also that in this confidence in him that raiseth the dead they may be kept from fainting in the day of adversity and so be made willing to be made like Christ in the fellowship of his sufferings and in deaths knowing his strength is manifested in our weaknesses and that as we are conformed to him in his death so we shall likewise also be to the likeness of his Resurrection If we suffer with him we shall raign if we die we shall live he being the Resurrection and the Life so as thus believing in him as risen from the dead we may persevere and live and die in the Faith and such thing are taught by the Oracles of God in the Doctrine of the Resurrection from the dead or of the dead 3. What the Principle is Principle 5. that is by the Doctrine of Resurrection of the dead taught to and received in the believing heart that appears to be Such an inward perswasion and belief of 1 Thes 4.14 15 17. 1 Pet. 1.3 Rom. 4.24 5.8 10. Phil. 3.7 8 9. Rom. 6.3 4 5 6. 2 Cor. 4.10 14. Rom. 6.4 7.6 Heb. 11.13 and in Jesus Christ risen from the dead as makes confident in him for preservation through all sufferings and death and raising out of death at his coming to enjoy the inheritance and eternal life so as it frames to a willingness to be conformed to Christ in his death that one may partake of the vertue of his Resurrection believing that according to our dying with him and for him we shall be more abundantly quickned and enlived by him and live with him by the power of God whence issueth that desire and hope of the vertue of his Resurrection for newness of life and perseverance in the Faith even to the death and dying in the Faith to rise to everlasting life And in this Principle also are three things cleerly observable viz. 1. That it is founded upon Rom. 8.32 39. 5.8 10. and produced by the Oblation of Christ believed in his Death Resurrection and Sacrifice offered for us by vertue whereof he
Hebrews was neither acquired nor humane notions and motions but the work of the holy spirit affording spiritual operations 2 That those that fall away from Christ when they have so known him it is impossible to renew them c. 3 The reason of that impossibility 1 For the first of these It is evidenced in so many operations of the Spirit as hee had formerly mentioned principles Vers 4 5 And so hee saith who were once that is those fallen if any such should bee among them which he will not say are but where-ever they are they once were as those written to are and not only were seeing they retain it they are 1 They were inlightened whence hee bids them call to remembrance the former days in which they were illuminated Psal 36.9 John 1.9 12 Eph. 5.14 Psal 19.8 119.130 Prov. 6.23 2 Pet. 1.19 2 Cor. 4.6 Eph. 1.17 18 5 13 Iohn 16.7 8 9 10 11 Prov. 1.23 Acts 26.18 1 Pet. 2.9 Chap. 10.32 The Scripture shews the fountain of this light and inlightening to be Christ in the appearance and discovery of whom Gods gracious mind appears the medium and instrument bringing it and opening the eyes Is the Testimony of Christ the Gospel the command or word of grace the light entering that which openeth the understanding enlighteneth the heart and enableth it to discern Is the holy Spirit comming forth from Christ in and through the Gospel with divine and supernaturall light and inspiration to the mind and heart The first effect of this inlightening is convincement of sin of righteousnesse and judgement c. And where any receive this reproof and by the light and strength of it turn to the Lord repentance from dead works is wrought and such are brought out of darknesse into his marvellous light And so lively and evangelicall and effecatious was their repentance with such spiritual illumination from Christ by his spirit with his word 2 And have tasted of the heavenly gift the fallen had and these writ too both had and in some measure still did though through their dulnesse the edge of their appetite and liveliness of relishing in their Pallate had some abatement whence the Apostles discovery of fears Chap. 3 4 5 6. and setting forth such danger and giving such warning are intermixt to quicken up the same again for they have tasted and have yet an appetite to be quickened Now the word Tasting in this businesse appears to bee both eating feeding savouring and relishing and discerning the goodness and pleasantnesse of that is eaten or tasted And so the word Tasting in Natural things is put for eating and feeding 2 Sam. 3.35 Jonah 3.7 And for discerning and relishing 2 Sam. 19.35 Iob. 6 6. and 12 11. Ioh. 2.9 10. And so for spirituals when the words of God are received into and laid up in the heart as food They prove sweeter than honey to the taste Job 23.12 Psal 119. 103 104. 34.8 Cant. 2.3 whence when men are exhorted to make tryal of the goodnesse of the Lord by trusting in him they are bidden to taste and see that the Lord is gracious And the Church professeth his fruit sweet unto her taste c. of which tasting Peter speaketh 1 Pet. 2.2 3. and so this Apostle here for there is no other sence of tasting in this businesse given us in Scripture For the thing tasted that is in some measure eat and drunk of and the sweet savour relished that is expresse to be the heavenly gift The same by which that principle called faith towards God was affected and with which it closed and that is no other but Christ The oblation of Christ the flesh and blood of Christ Jesus Christ as he hath suffered for our sinnes and offered himself a sacrifice to God for us and so filled with spirit to send forth to us and in the Gospel set forth the propitiation for our sins wisdome Iohn 6.35 48 50 51. 3 16 17. 4 10 Isa 9.6 Acts 3.26 Gal. 3.1 Iohn 6.32 Rom. 8.32 Iohn 1.12 1 Iohn 5.11 12 Iohn 6.51 52.64 righteousnesse sanctification and redemption for us and the mediator between God and us so hee so as the true bread of life which came down from heaven and which God so graciously and for so gracious an end hath given the gift of God the heavenly gift And which in the Ministery of the Gospel hee sendeth tendereth and giveth yea and no other giveth hee for any to feed on but this true bread of life And in giving him will with him give all things that are good and in beleeving on his name hee is received and in with and from himself and in exercise of faith in receiving the grace that flows through him and so resting on him and taking latislying 1 Pet. 2.2 3 4 5 and well preasednesse in him And in that he hath done and is become and doth and will do men do eat of his flesh and drink of his blood And so tasting the graciousnesse of the Lord are by him more inlived and bunt upon him And such the tasting here meant of the heavenly gift Gal. 4.15 5 2 4. 2 Pet. 1.9 by which that principle of faith towards God was wrought in exercise of which faith also is still the tasting of the heavenly gift As for those fallen away they did once taste of the heavenly gift and then it was precious to them and of high esteem with them Iohn 6.29 37 47 51 54 56 58. though now having crucified it it is of no effect with them And our Saviour saith not he that once came that once beleeved that hath once eaten but he that commeth that beleeveth that eateth as speaking of a present and continued act Heb. 3.1.6 7 13 14 15 1 Pet. 2.1 2 3 4 5 6 which was not in those fallen ones But in those writ too it was they did still in some measure eat and so taste and relish for they had the rejoycing of hope and the beginning of confidence which they are exhorted in beleeving still to hold fast even on like ground as Peter exhorted those new born babes that tasted To whom he wrote And so the principle of faith towards God Being produced through the righteousnesse of God and our Saviour Jesus Christ which is manifested in and through the oblation of Christ and being also built upon Christ the foundation accompanied with such spiritual operation affording such tastes of goodnesse in the heavenly gift It is for the kind of it 2 Pet. 1.1 2 3 4 5 9 10 the same precious faith the Apostles had And so Peter affirms it to the Beleevers giving them the same warning in case of the losse of those tastes and relishings which the Apostle doth here so the faith the same of the same kind I say not of the same degree and measure for growth and establishment yea the drift of the Apostle was to lead them to farther
the things of him doth the Holy Ghost witness discover and glorifie and no other thing to bring men to the faith It is not the holy Spirit that speaks of himself or that gives any other thing to bottome faith upon or sleights the foundation And all true faith also is by hearing by hearing the word of the grace of God through Christ Faith is by hearing Rom. 10.15.17 and hearing by the word of God The Spirit is received by the hearing of faith Gal. 3.1 2 3. yea the holy Commandement delivered to them who after turned from it was through the knowledge of our Lord and Saviour Jesus 2 Pet. 2.20 1 2 3. 1 Pet. 1.20 21. even the same way which they that abode in the faith attained it So by the knowledge of Christ the foundation and the oracles of God therein teaching the principles with the holy Spirit inlightning the Hebrews obtained their faith So that as there is but one faith so it is attained by one Spirit Heb. 6.1 2 4 5 and that coming in one way through Christ and witnessing the grace that is through him so that there is no other true kind of faith but that at first confessed true in its kinde and to be set forth in Heb. 6.1 2 4 5. And let his Quotations be read and considered and they say no other 2 Pet. 1 1. Peter affirms not of some peculiar among beleevers but of them all to whom hee wrote That they obtained like precious faith with them through the righteousness of God and our Saviour Jesus Christ See Part 5. Chap. 1. Sure the righteousness of God is in and through Christ he promised him and promised to assist raise glorifie him That he should call c. And God in his righteousness hath done this and according to promise as he hath accepted his sacrifice and will accept c. all that beleeve on him And the righteousness of Jesus Christ being in his oneness of will with the Father to perform all that he undertook for men and hath undertaken for beleevers as in his oblation intercession and coming again in all which is the righteousness of God and Christ And through the knowledge of this the Apostles say 2 Pet. 1.2 3. they received and desire multiplying of grace to the beleevers the same way so as which in the saying was left out the Spirit calls tenders inlightens and works faith in giving forth the knowledge of the righteousness of God and of our Lord Jesus Christ So all that through that knowledge are brought to beleeve in Christ have the same precious faith which the Apostles had and no other kinde of faith nor manner of obtaining is commended by Peter 3 The end he saith for which God giveth his holy Spirit is very right and true but the limiting it to some certain peculiar yea unknown and undemonstrable persons is not right nor according to truth nor I hope will any say God giveth his holy Spirit Joh. 3.17 12 47. 1 Tim. 1.15 Act 26.17 18. 2 Cor. 5.19 20 Act. 14.17 Rom. 2.4 Job 33. Prov. 1.23 Joh. 16.29 to work some kinde of faith in any and not for this end here mentioned The end of God in giving and sending his Son into the world was not to condemn but to save the world even sinners The end of Christ his sending his servants with the Gospel to men Is to open their eyes and turn them from darkness to light c. To reconcile their hearts by the reconciliation wrought in Christ yea his mercies and chastisements both have the same end So that we may be fully assured that Gods end in sending his Spirit in the Gospel is to save convince and so turn the heart c. so that a difference of one kind of faith from another cannot be proved by a different end of Gods sending forth his holy Spirit But it may be replied The term in this sentence is more than sending It is Gods giving his holy Spirit To which I answer Joh. 6.27.29.32 33. That such a difference in the terms makes none in the thing For where God is sending the Gospel and demonstrating by it the life in Christ and calling to it He is then and therein so giving the true bread of life But it will be said the sentence speaks of more than giving his holy Spirit to such an end even also of effecting the end endowing them with a new life I answer This implies receit in them to whom given But receit may be in some men that are receivers Not to one and the same end That it is in God the giver Truth with the love of the Truth to save 2 Thess 2.18 Extended and given to some men to that end to save but some however receiving to profess and make some use of yet they received it not to save them And that such do not unfainedly beleeve and so have not any right kind of saving and justifying faith will be granted though such and no other was tendred and given if they had received it in suffering the love of truth to save them But for such as have so far received the Spirit that they are even by the Spirit affirmed To be in the grace of Christ To have received the Spirit of Gods Son and to be Sons yea to have known God Gal. 1.6 3.1 2 3. 4 6 7 8. 5.1 and to be known of God and to be in the liberty wherewith Christ hath made us free Surely their faith was of the right kinde And yet of these the Apostle speaks after they were indued with all this as if some of them were removed from him that called them into the grace of Christ unto another Gospel which was not another but a perversion Gal. 1.6 3.3 4.9 11. c. seeking to be made perfect by the flesh Turning again to weak and beggarly elements insomuch that the Apostle was afraid of them lest he had bestowed his labour in the Gospel on them in vain And testified to them that whosever of them were so turned back to be justified by the law 5.4 Christ was become of no effect to them they were fallen from grace And this was a more applicatory charge than that in Heb. 6.4 6. and grounded upon that which is undoubtedly found in abiding beleevers Gal. 5.5 6. For we through the Spirit wait for the hope of righteousness by faith for in Jesus Christ neither circumcision availeth any thing nor uncircumcision but faith which worketh by love The perswasion of which abiding in the Hebrews Heb. 6.4 6 8 9 10. withheld him from such a personal charge on any of them and led him to mollifie the harshness of his reproof in the supposition So that in all this saying of Mr. Ouen No other kinde of faith or other manner of obtaining it by other manner of giving the holy Spirit than that set forth Heb. 6.1 2