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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	abound_v	grace_n	zion_n	39	3	8.7711	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A53678	A continuation of the exposition of the Epistle of Paul the Apostle to the Hebrews viz, on the sixth, seventh, eight, ninth, and tenth chapters : wherein together with the explication of the text and context, the priesthood of Christ ... are declared, explained and confirmed : as also, the pleas of the Jews for the continuance and perpetuity of their legal worship, with the doctrine of the principal writers of the Socinians about these things, are examined and disproved / by J. Owen ...	Owen, John, 1616-1683.	1680 (1680)	Wing O729; ESTC R21737	1,235,588	797

Rom. 5. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grace did by Christ more than abound To abound expresseth the largest comprehensible Measures and Degrees But that which doth more than abound who can conceive 1 Tim. 1. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Grace of our Lord did more than abound it exceeded all comprehension So that Glory which is the Effect of this Grace is said to be given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 4. 17. that is in an excellency and exceeding greatness no way to be conceived So plainly the Apostle calls the Grace of God in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes. 2. 7. excelling Riches That we may know his meaning he calls it again chap. 3. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Riches whereof there is no Investigation In the pursuit of this design to exercise and manifest the infinite fulness of his Love and Goodness he will not satisfie himself with a meer declaration of his Will but he will have those concerned in it to know it to understand it to have the present Comfort of it and because they could not do that without satisfaction in the Immutability of his Counsel he evidenceth that unto them by all means possible And thereby he sufficiently manifests how willing he is how well pleasing it is unto him that our Faith in him should be firm and stedfast 2 Man is now fallen into a condition of Sin and Misery And herein is he filled with so many Fears Discouragements and Despondencies that it is the difficultest thing in the world to raise him unto any hopes of Mercy or Favour from God In this lost forlorn estate Divine Goodness by an infinite Condescension accommodates it self unto our weakness and our distresses He doth not therefore only prepose his Mind and Will unto us as unto Grace and Glory but useth all ways possible to ingenerate in us a Confidence of his willingness to bring us unto a participation of them He doth every thing that may direct and encourage us to take a stedfast view of the Excellency and Immutability of his Counsel in this matter Hence a great part of the Scripture the Revelation of Gods Will is taken up in Promises Exhortations Invitations Discourses and Expressions of Love Kindness and Compassion And in particular although the Promise it self was an abundant Security for Faith to rest upon as to the Immutability of Gods Counsel yet to obviate all pretences and cast out all excuses he confirms it with his Oath And although he did this in particular and expresly unto Abraham yet he takes all Believers who are his Seed into a participation of the same priviledge with him and manifests how that in swearing unto him he sware also unto them all And two things do hence naturally issue 1. The unspeakable encouragement unto Believing which is given unto all unto whom this Counsel of God and its Immutability is proposed The Essential Truth of God and his Oath are openly and manifestly engaged unto these two things 1 That nothing but Unbelief shall keep off any from the enjoyment of the Promise 2 That all Believers whatever difficulties they may meet withall in themselves or objections against themselves shall certainly and infallibly enjoy the Promise and be saved And the Immutability of Gods Counsel herein he hath made so evident that there is no room for any Objection against it This is tendered unto you unto whom the Gospel is proposed Greater Encouragement unto Believing and more certainty of the Event you shall never have in this world you cannot have God will not God cannot give All persons not yet come up unto Believing unto whom this Peace with God is preached are distinguished into two sorts Them that are nigh and them that are far off Ephes. 2. 17. This in the first place expresseth the Jews and Gentiles but in a parity of Reason must be extended unto others Some are comparatively nigh such as have been affected with the Word and brought into enquiries whether they should believe or no And there are some afar off who as yet have taken little notice of these things Herein is both a Call and Encouragement unto both To the first to determine their Wills in the choice of Christ in the Promise unto the other to look up unto him though from the Ends of the Earth But I must not enlarge 2. It discovers the hainous Nature of Unbelief The Gospel which is a message of Love Peace Mercy and Grace yet never makes mention of Unbelief but it annexeth Damnation unto it He that believeth not shall be damned And although they shall also perish unto whom the Gospel is not preached Rom. 2. 12. yet the Gospel though it speaks not exclusively unto others yet principally it declares the inevitable destruction the Everlasting Damnation of them who believe not when the Promise is declared to them 2 Thes. 1. 6 7 8 9 10. however it declares that they shall fall under a sorer death and destruction than any others 2 Cor. 2. 16. And the reason of this Severity is taken partly from the Nature of Unbelief and partly from the Aggravation of it The Nature of Unbelief consists in a refusal of the Testimony of God so making him a Liar 1 Joh. 5. 10. and in esteeming that which he proposeth as his Power and Wisdom to be weakness and folly Hence there is no way of Sin or Rebellion against God whatever that casts such Scorn and Indignity upon him So that it is in it self the greatest of sins as well as the root and cause of them Yet such is the blindness of corrupted Nature that many who will boggle at other sins especially such as look with a severe threatening Aspect on a Natural Conscience as Adultery Theft and Murder yet concern themselves not at all in this Unbelief but rather approve themselves in their Infidelity Yet is there not one unto whom the Gospel is preached but if he do not really receive the Lord Christ as tendered in the Promise he doth what lies in him to declare God to be a Liar foolish in his Counsels and weak in his Operations And what account this will come unto is not hard to discern Moreover It is from the Aggravations that it is accompanied withall from the Nature of the thing it self and the way whereby it is proposed unto us How shall we escape if we neglect so great Salvation Heb. 2. 3. We may look only on that which lies before us namely the Infinite Condescension of Divine Goodness in shewing manifesting and declaring the Immutability of his Counsel by Oath Whereas therefore he hath done all to this End that was possible to be done and more than ever would have entred into the Heart of any Creature to desire or expect the woful condition of Unbelievers both as to this sin and misery which will follow thereon is inexpressible For those that will despise all that God will do yea all that he can do to give them assurance of

Sin from occasional Resolutions Upon some smart of Conviction from Danger Sickness Trouble Fear Affliction there blooms in the minds of many a suddain Resolution to forsake Sin and as suddainly for the most part it fades again True Repentance firms a steady and unshaken resolution in the Heart which respects the forsaking of all Sin and at all Times or Occasions 2 Constant Endeavours to actuate and fulfill this purpose And these Endeavours respect all the Means Causes Occasions Temptations leading unto Sin that they may be avoided opposed and Deliverance obtained from them as also all means advantages and furtherance of those Graces and Duties which are opposed to these Dead works that they may be improved An Heartless unactive Purpose is that which many take up withall and ruine their Souls by Where therefore there is not a sedulous Endeavour by Watchfulness and Diligence in the constant use of all means to avoid all dead works in all their concerns from their first Rise and Principle to their finishing or Consummation there is no True Repentance from them 3 An actual Relinquishment of all sins in the course of our walking before God And hereunto is required 1 not an absolute freedom from all Sin for there is no man living who doth good and sinneth not 2 No absolute and precise deliverance even from great Sins whereinto the Soul may be surprized by the Power of Temptations Examples to the contrary abound in the Scripture But yet such Sins when any is overtaken with them ought 1 to put the Sinner upon a severe enquiry whether his Repentance were sincere and saving For where it is usually the Soul is preserved from such Falls 2 Pet. 1. 10. And 2 put him upon the renewing his Repentance with the same Care Diligence Sorrow and Humiliation as at the first But 1 it is required that this property of Repentance be prevalent against the common sins of the world mens old Sins which they lived in before their Conversion Those Sins which are expresly declared in the Gospel to be inconsistent with the Profession Ends and Glory of it it wholly excludes 1 Cor. 6. 9 10. 2 Cor. 6. 16. 1 Joh. 3. 14 15. And 2 against a course in any Sin or Sins either spiritual or fleshly internal or external 1 Joh. 3. 9. Rom. 6. 2. 3 For the most part against all outward Sins in the course of our Conversation in the world in which things our Sincerity or Perfection is exercised And these things were necessary to be touched on to manifest the Nature of this first Principle wherein men are to be instructed There is no Interest in Christ or Christian Religion to be obtained without Repentance from Dead works nor any orderly entrance into a Gospel Church State without a credible Profession thereof This was one of the first things that was preached unto Sinners as was before declared and without a compliance herewith they were not further to be treated with For 1 The Lord Christ came not only to save men from their Sins but to turn them from their Sins to turn them from their Sins that they may be saved from them when he comes out of Sion as a Redeemer a Deliverer a Saviour he turns away ungodliness from Jacob that is he turns Jacob from ungodliness Rom. 11. 26. namely by Repentance This was one principal End of the Birth Life Death and Exaltation of Christ. His work in all these was to make Peace and Reconciliation between God and Man Hereunto belongeth the Slaying Destruction or removal of the Enmity that was between them This with respect unto God was done by the Attonement he made the Sacrifice he offered and the Price of Redemption that he paid 2 Cor. 5. 21. But the whole work is not hereby compleated The Enmity on our part also must be taken away or Reconciliation will not be finished Now we were Enemies in our minds by wicked works Col. 1. 21. and thereby alienated from the Life of God Ephes. 4. 18. The removal hereof consists in this Repentance For that is our turning unto God upon the Terms of Peace tendred unto us They therefore do but deceive their own Souls who trust unto Peace with God on the Mediation of Christ who are not at Peace with God in their own Souls by Repentance For the one is not without the other As he who is at Peace with God on his own part by Repentance shall never fail of Peace from God by the Attonement for he that so lays hold on his Arm and Strength that he may have Peace shall be sure to obtain it Isa. 27. 3. So without this whatever Notions men may have of Reconciliation with God they will find him in the issue as devouring Fire or Everlasting Burnings All Doctrines Notions or Perswasions that tend to alleviate the necessity of that personal Repentance which was before described or would substitute any outward Pennance or Corporeal pecuniary poenal Satisfaction in the room thereof are pernicious to the Souls of men And there is nothing so much to be dreaded or abhorred as a pretence taken unto Sin unto any Sin without Repentance from the Grace or Doctrine of the Gospel Shall we continue in Sin saith our Apostle that Grace may abound God forbid Those who do so and thereby turn the Grace of God into Lasciviousness are among the number of them whose Damnation sleepeth not 2 That any person living in Sin without Repentance should have an Interest in Christ or Christian Religion is inconsistent with the Glory of God the Honour of Jesus Christ and would render the Gospel if taught therein a Doctrine fit to be rejected by all men For where is the Glory of the Righteousness or Holiness of God if impenitent Sinners may be accepted with him Besides that it is contrary unto the whole Declaration of himself that he will not acquit the Guilty that he will not justifie the wicked nor accept the ungodly it hath an absolute inconsistency with the especial Righteousness of his Nature and which he exerciseth as the supream Rector and Judge of all that any such persons should approach before him or stand in his sight Psal. 5. 4 5 6. Rom. 1. 32. And for the Lord Jesus Christ it would plainly make him the Minister of Sin the thought whereof our Apostle so detests Gal. 2. 17. Nay a supposition hereof would make the coming of Christ to be the greatest means of letting in and increasing Sin on the world that ever was since the fall of Adam And the Gospel must then be looked on as a Doctrine meet to be abandoned by all wise and sober persons as that which would tend unavoidably to the debauching of mankind and the ruine of humane Society For whereas it doth openly and avowedly propose and declare the Pardon and remission of Sin of all sorts of Sin to all sorts of persons that shall believe and obey it if it did this without annexing unto its Promise the

not only be remembred but also rewarded It is unto the Righteous as we have observed not only a Resurrection from the dead but a Resurrection unto Life that is Eternal as their Reward And this is that which either doth or ought to give Life and Diligence unto our Obedience So Moses in what he did and suffered for Christ had respect unto the recompence of reward Heb. 11. 26. God hath put this declaration hereof into the foundation of all our Obedience in the Covenant I am thy exceeding great reward Gen. 15. 1. And at the close of it the Lord Jesus doth not think it enough to declare that he will come himself but also that his reward is with him Rev. 22. 12. Some have foolishly supposed that this Reward from God must needs infer Merit in our selves whereas Eternal Life is the Gift of God through Jesus Christ and not the wages of our works as Sin is of death Rom. 6. 23. It is such reward as is absolutely a free gift a gift of Grace and if it be by Grace then it is no more of works otherwise Grace is no more Grace and if it be of works then it is no more Grace otherwise work is no more work Rom. 11. 6. The same thing cannot be of Works and Grace also of our own Merit and of the free Gift of God And others it is to be feared under a mistaken pretence of Grace do keep off themselves from a due respect unto this gracious reward which the Lord Christ hath appointed as the blessed issue and end of our Obedience But hereby they deprive themselves of one great motive and encouragement thereunto especially of an endeavour that their Obedience may be such and the fruits of it so abound that the Lord Christ may be signally glorified in giving out a gracious reward unto them at the last day For whereas he hath designed in his own Grace and Bounty to give us such a glorious Reward and intendeth by the Operation of his Spirit to make us fit to receive it or meet for the Inheritance of Saints in Light Col. 1. 12. our principal respect unto this Reward is that we may receive it with an advantage of Glory and Honour unto our Lord Jesus And the consideration hereof which is conveyed unto us through the Faith of the Resurrection is a chief animating principle of our Obedience 2. It hath the same respect unto our Consolation For if in this Life only we have hope in Christ then are we of all men most miserable 1 Cor. 15. 19. that is if we regard only outward things in this world Reproaches Scornings Revilings Troubles Persecutions have been the Lot of most of them who so hoped in Christ. But is this all which we shall have from him or by him probably as to outward things it will prove so to most of us in this world if it come not to greater extremities Then are we of all men most miserable But stay awhile These things will be all called over again at the Resurrection and that is time enough and all things be put into another posture See 2 Thes. 1. 6 7 8 9 10. We have therefore no reason to despond for what may befall us in this life nor at what distress this flesh we carry about us may be put unto We are it may be sometimes ready to faint or to think much of the pains we put our selves unto in Religious Duties especially when our bodies being weak and crazie would willingly be spared or of what we may endure and undergo but the day is coming that will recompence and make up all This very flesh which we now thus employ under its weaknesses in a constant course of the most difficult duties shall be raised out of the dust purified from all its infirmities freed from all its weaknesses made incorruptible and immortal to enjoy rest and glory unto Eternity And we may comfort our selves with these words 1 Thes. 4. 18. Fourthly The fourth principle mentioned is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the immediate consequent of the Resurrection of the dead Men shall not be raised again to live another Life in this world and as it were therein to make a new adventure but it is to give an account of what is past and to receive what they have done in the body whether it be good or evil And because there are no outward visible transactions between God and the Souls of men after their departure out of this world nor any alteration to be made as to their Eternal state and condition this Judgement is spoken of as that which immediately succeeds death its self Heb. 9. 27. It is appointed to all men once to dye and after this the Judgement This Judgement is sure and there is nothing between death and it that it takes notice of But as to some there may be a very long space of time between the one and the other neither shall Judgement be administred until after the Resurrection from the dead and by means thereof And when all the race of mankind appointed thereunto have lived and died according to their allotted seasons then shall Judgement ensue on them all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is commonly used for a condemnatory Sentence Therefore some think that it is only the Judgement of wicked and ungodly men that is intended And indeed the day of Judgement is most frequently spoken of in the Scripture with respect thereunto See 2 Thes. 1. 7 8 9 10. Jude 14 15. 2 Pet. 2. 4. And this is partly because the remembrance of it is suited to put an awe upon the fierceness pride and rage of the spirits of men rushing into Sin as the Horse into the battel and partly that it might be a relief unto the godly under all either their persecutions from their cruelty or temptations from their prosperity But in reality the Judgement is general and all men both good and bad must stand in their lot therein We shall all stand before the Judgement-seat of Christ as it is written As I live saith the Lord every knee shall bow to me Rom. 14. 10 11. And this is that which is here intended As the Resurrection of the dead that precedes belongs to all so doth the Judgement that follows And this our Apostle expresseth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word of the same original and signification with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Judgement is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the eleventh fundamental Article of the Jewish present Creed Two of the Targums as a supplement of that Speech which they suppose defective 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 4. 8. And Cain said to his brother Abel add a disputation between the Brothers about Eternal Judgement with Rewards and Punishments which they suppose Cain to have denied and Abel to have asserted And as there is no doubt but that it was one principal Article of the Faith of

all our sins The Sanctification or Renovation of our Natures and the Justification of our Persons being promised herein seeing infinite power and grace are required unto them He alone must make this Covenant with whom all power and grace do dwell God hath spoken once twice have I heard this that power belongeth unto God also unto thee O Lord belongeth mercy Psal. 62. 11 12. 6 The Reward promised in this Covenant is God himself I am thy Reward And who but God can ordain himself to be our Reward Ob. All the efficacy and glory of the New Covenant do originally arise from and are resolved into the Author and Supreme Cause of it which is God himself And we might consider unto the encouragement of our Faith and the strengthning of our consolation 1 His infinite condescension to make and enter into Covenant with poor lost fallen sinful man This no heart can fully conceive no tongue can express only we live in hope to have yet a more clear prospect of it and to have an holy admiration of it unto Eternity 2 His wisdom goodness and grace in the nature of that Covenant which he hath condescended to make and enter into The first Covenant he made with us in Adam which we brake was in itself good holy righteous and just it must be so because it was also made by him But there was no provision made in it absolutely to preserve us from that woful disobedience and transgression which would make it void and frustrate all the holy and blessed ends of it Nor was God obliged so to preserve us having furnished us with a sufficiency of ability for our own preservation so as we could no way fall but by a wilful Apostasie from him But this Covenant is of that nature as that the grace administred in it shall effectually preserve all the Covenanters unto the end and secure unto them all the benefits of it For 3 His power and faithfulness are engaged unto the accomplishment of all the Promises of it And these Promises do contain every thing that is spiritually and eternally good or desirable unto us O Lord our Lord how excellent is thy Name in all the Earth How glorious art thou in the ways of thy grace towards poor sinful Creatures who had destroyed themselves And 4 He hath made no created good but himself only to be our Reward Secondly The Persons with whom this Covenant is made are also expressed The House of Israel and the House of Judah Long before the giving of this Promise that People were divided into two parts The one of them in way of distinction from the other retained the name of Israel These were the Ten Tribes which fell off from the House of David under the conduct of Ephraim whence they are often also in the Prophets called by that name The other consisting of the Tribe properly so called with that of Benjamin and the greatest part of Levi took the name of Judah and with them both the Promise and the Church remained in a peculiar manner But whereas they all originally sprang from Abraham who received the Promise and sign of Circumcision for them all and because they were all equally in their Forefather brought into the Bond of the Old Covenant they are here mentioned distinctly that none of the Seed of Abraham might be excluded from the tender of this Covenant Unto the whole Seed of Abraham according to the flesh it was that the terms and grace of this Covenant was first to be offered So Peter tells them in his first Sermon That the Promise was unto them and their Children who were there present that is the House of Judah and to them that are afar off that is the House of Israel in their dispersions Acts 2. 39. So again he expresseth the order of the dispensation of this Covenant with respect to the Promise made to Abraham Acts 3. 25 26. Ye are the Children of the Prophets and of the Covenant which God made with our Fathers saying unto Abraham and in thy Seed shall all the Kindreds of the earth be blessed unto you first God having raised his Son Jesus sent him to bless you namely in the preaching of the Gospel So our Apostle in his Sermon unto them affirmed that it was necessary that the Word should be first spoken unto them Acts 13. 46. And this was all the Priviledge that was now left unto them For the Partition-wall was now broken down and all Obstacles against the Gentiles taken out of the way Wherefore this House of Israel and of Judah may be considered two ways 1 As that People were the whole entire Posterity of Abraham 2 As they were typical and mystically significant of the whole Church of God Hence alone it is that the Promises of Grace under the Old Testament are given unto the Church under those names because they were Types of them who should really and effectually be made Partakers of them In the first sense God made this Covenant with them and this on sundry accounts 1 Because He in and through whom alone it was to be established and made effectual was to be brought forth amongst them of the Seed of Abraham as the Apostle plainly declares Acts 2. 25. 2 Because all things that belonged unto the Ratification of it were to be transacted amongst them 3 Because in the outward dispensation of it the terms and grace of it was first in the counsel of God to be tendred unto them 4 Because by them by the Ministry of men of their Posterity the dispensation of it was to be carried unto all Nations as they were to be blessed in the Seed of Abraham which was done by the Apostles and other Disciples of our Lord Jesus Christ. So the Law of the Redeemer went forth from Sion By this means the Covenant was confirmed with many of them for one week before the calling of the Gentiles Dan. 9. 27. And because these things belonged equally unto them all mention is made distinctly of the House of Israel and the House of Judah For the House of Judah was at the time of the giving of this Promise in the sole possession of all the Priviledges of the Old Covenant Israel having cut off themselves by their revolt from the House of David being cast out also for their sins amongst the Heathen But God to declare that the Covenant he designed had no respect unto those carnal Priviledges which were then in the possession of Judah alone but only unto the Promise made unto Abraham he equals all his Seed with respect unto the mercy of this Covenant In the second sense The whole Church of elect Believers is intended under these denominations being typified by them These are they alone being one made of twain namely Jews and Gentiles with whom the Covenant is really made and established and unto whom the grace of it is actually communicated For all these with whom this Covenant is made shall as really have the