Witnesses and remaineth in the Heavens till the time of the restitution of all things this is that Jesus and this Jesus is the Christiand all that the four Evangelists writ Luk. 1.4 John 20.31 Act. 2.36 3.13 16. 4.11 12 c. 17.2 3. 1 Joh. 5 1. Joh. 1.12 13. was to certifie us of this that we might believe that Jesus is the Christ the Son of God and that in believing we might have life through his Name And so the Apostles preached that he is the Christ and proved by the Scripture that this very Jesus whom they preached is the Christ he that believeth that this Jesus is the Christ is born of God and he that denieth it is a lyer Antichrist 1 Ioh. 2.22 More of this is shewn part 1. ch 1. 2. Joh. 1.1 Rom. 9.5 Tit. 3.13 Heb. 1. 2 Tim 2.5 Joh. 3.16 17. Isa 53. Joh. 5. Luk. 1 31. Joh. 1.14 Rom. 1 1-4 Mat. 16.16 Joh. 14 14 18. Rom. 5.17 18. 1 Cor. 86. 1 Pet. 3.18 4.1 1 Joh. 3.16 Act. 20.28 Heb. 2.14 What a one he is is also in the Testimony shewn namely that he is God the great God God over all blessed for e-ever that he is Man a true and very Man of the Seed of David c. that he is the Son of God the onely proper and natural Son of God the Son of God by Divine and unconceivable Generation according to the Divine Nature and by a supernatural conception and by the Resurrection from the Dead and by union in person with the Word and wel-pleasedness with the Father according to the humane Nature as he is Man and God-Man the Son of God the Son of Man in one person being one and the onely proper Son of God the Christ one Lord Jesus Christ in respect of the union of two Natures in one person that is one Son of God that which is done by or in either Nature may in respect of person be said of both so though he was put death in the flesh and God cannot die yet God is said to have laid down his Life for us and his Blood called God's own Blood and so though not Man but God could overcome Death yet this Man is said by Death to overcome Death so with respect to each Nature he is diversly spoken of in respect of the Divine Nature Joh. 10.30 even when he was on earth yet the Father and he were one even in Greatness and Power and yet as he was man John 14.28 to suffer and offer Sacrifice the Father was greater than he and having offered the Sacrifice he is exalted above all Principality and Power 1 Pet 3.22 Heb. 8.1 Col. 2.9 and set down on the right Hand of God Angels Powers and Authorities made subject to him and the fulness of the Godhead dwells in him bodily Col. 1. Heb. 1.3 so as all compleatness is in him he is the Brightness of the Glory of God and the express Image of his Person the Image of the invisible God he is one with God Heb. 5. Isa 4.2 Cent. 5.10 God is in him as is said He is God he is one with Mankinde the Nature of Man is in him as is said He is Man a fit able loving and wonderful perfect Saviour Beauty and Glory Comely and Excellent White and Ruddy the Standard-Bearer and chiefest of ten thousand the Saviour of sinners whose Work and Office is to save sinners the Lover of the Righteous whose Office is to preserve the Righteous such a one he is even the Christ 1 Tim. 1.15 Psa 11.7 Rev. 15.3 Heb. 7. Act. 3.22 Isa 42.1 8. 61.1 4. Heb. 4.14 15 16 5.2 7.15 4.12 the King of Saints the King of Kings the Lord of Hosts and Rules the Great High Priest that orders the whole Worship of God by whom Men may approach to God the High Priest over the House of God the great Prophet that revealeth the Father and teacheth the things of God in a word he is full of Spirit full of love and compassion knowing all things and able to do all things such a one he is 3. Whence he is and that is even from Heaven It was the infinite Wisdom and Goodness of God that found out this Ransom 2 Sam. 14.14 Job 33.24 Joh. 3.16 17. 1 Joh. 4.9 10 14. Rom. 5.6 8 10. Tit. 3.4 Joh. 1.1 14. 17.5 16.28 Act. 3. Joh. 1.4 5 9. Act. 14.17 Rom. 2.4 Isa 45.22 it was the infinite Pity and Love of God to Mankinde that moved him to give and send forth this his Son to become Man and by his Death and Sacrifice to be the Saviour of the World He was with God in the bosome of God glorified with God's own self he came forth from the Father and came into the world again he left the world and went to the Father and now there in his glorified boby remaineth in the Heavens and from thence by his Spirit beholding discerning all things he sends forth of the beams of his light and goodness and so the Father through him in Testimonies of his goodness in mercies and means to draw Men to Repentance and looking to him that they may be saved by him and so Righteousness flows down from Heaven l Psal 85.11 but especially and more abundantly in the Ministration of the Gospel in which God sendeth and giveth his Son to open the eyes of the blinde and turn them c. m Act. 3.26 26.18 and is giving to men the bread of life to feed on n Joh. 6.32 Jesus Christ in that Ministration is coming down spiritually from Heaven the bread of God the bread of life giving life that Men may feed on him and live o Joh. 6.27 33 48. and so is God the Father of lights from whom comes every good and perfect gift and giving p Jam. 1.17 and Jesus Christ is the Lord from Heaven heavenly q 1 Cor. 15.47 and so Jesus Christ by his Spirit the wisdom of God in its Teachings and saving Operations doth not first ascend or spring from within out of the wisdom heart and frame in Men the wisdom that so doth ascend is earthy sensual devilish but this wisdom is above and descendeth from above and so is pure c. r Jam. 3.15 17.18 and entreth into the heart and so springeth up into sutable fruits so that Christ and Faith in Christ and the things of Christ are from above from the grace favour and free-gift of God even as his next personal coming will be of Gods sending him from Heaven s Act. 3.20 4. For what remains to be said viz. what he became what he hath done what he is become what he doth and for whom and what he will do for some and who they be and what he will do against others and who they be this being the Subject of this following Discourse in this part of this
Treatise and that in which if in all said that is here said Who he is what a one he is and whence he is be remembred the whole Testimony of Christ is comprehended I shall therefore speak of these things more largely and explicately considering them in three distinct Branches as I finde them set forth in the Testimony of Christ in the Scripture the first concerning his first coming and therein his abasement and exaltation and sacrifice offered the second concerning his leaving of the world in respect of bodily presence and sitting at the right Hand of God and there mediating the third concerning his coming again to reign and judge And these three I shall treat of under these three terms that is to say Of his Oblation of Sacrifice and Of his Mediation and Intercession and Of his personal coming again in Glory These three also each in the Testimony of it including other his Oblation including his Mediation as the next end of it and his coming again in Glory as the ultimate end of it his Mediation and Intercession in the Testimony of it including his Oblation as that by vertue whereof he mediateth and intercedeth and his coming again as that for which his Mediation hath its tendency to prepare Men and his personal coming again in Glory is affirmed to be for the very cause of his sufferings and sacrifice and that in which the fulness and perfection of his Oblation and Mediation in the fruits thereof shall cleerly and fully appear whence they all agree in one and are spoke of somtime together and somtime distinctly and somtime more special of one and sometime more special of another as will after appear and so I shall speak of each distinctly The first Branch of the Testimony of Christ CHAP. 2. Of the Oblation of Christ BY the Oblation of Christ I mean that offering up of himself a Sacrifice to God to make satisfaction and propitiation for the sins of Men and I am perswaded Mr. Owen and the residue of such learned Men do mean the same by the Oblation of Christ And whatever any other may pretend to mean yet that is the thing under consideration while that word Oblation is used in this business otherwise this word Oblation may be used for other offerings and other sacrifices as well as the word Ransom is used somtime for ransoming by price sometime for ransoming by strong hand somtime for procuring an interest in the ransomed somtime for freeing the ransomed out of trouble c. as also the word Redemption somtime is used for redemption of a Friend by purchase somtime for redemption out of the hands of an Enemy by strong hand somtime of the redeemed purchased or redeemed from other things by a price given to themselves somtime the word is used for redeeming Men of God somtime for redeeming out of others unto God so that the confounding these terms and using them one for another as all one in every sentence where they are used signifying one and the same manner of thing is that by which the unwary are deceived and strife about words occasioned while the thing it self is not stood to I therefore have here exprest my meaning and so do accept of and use this phrase here The Oblation of Christ meaning thereby His offering up himself a sacrifice to God to make satisfaction and propitiation for the sins of Men. 1. That Jesus Christ the Man Christ that is Emmanuel God with us did offer up himself and so is the Priest Heb. 7.27 28. 2. That the whole humane Nature in the Body of the Man Christ was that which he offered and so that himself in that Body is the Sacrifice which he offered Heb. 10 5-10 3. That it was by the Power of the Divine Nature and so by the Eternal Spirit by which he was upheld in suffering and overcame Death and offered up himself a spotless Sacrifice and so also he is the Altar that upheld sanctified and dignified the gift and offering Heb. 9 2 14. and all this that Jesus Christ is the Priest the Sacrifice and the Altar the Babylonish Darkness is so removed that unless in some Allegorical Dreamers I know no difference in this but that there is an union of Spirit among us in this which I wish that we may keep in the bond of peace and the Lord so encrease our union more Therefore passing these things over I shall observe about the Oblation of Christ these four things as found in Scripture namely 1. What it was that was offered up in Sacrifice 2. Who it was that offered up this Sacrifice 3. To whom this Sacrifice was by him offered 4. For whom and in whose behalf this Sacrifice was offered 5. For what this Sacrifice was offered for Men. 6. To and for what end he therefore offered this Sacrifice And all these are clearly pointed out to us by the Apostle speaking of it Tit. 2.14 Who gave himself for us that he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works Therefore I shall consider the points as plainly affirmed in this Text compared with and explicated by other places speaking plainly of the very same things CHAP. 3. 1. What that was which was offered up in Sacrifice IT is cleer and express in this Tit. 2.14 he gave himself so it s said Heb. 7.27 he offered up himself a Heb. 9.14 and so it is called the Sacrifice of himself b Heb. 9.26 and the offering of the Body of Jesus Christ once for all c Heb. 10.10 So this Body this humane Nature of Chrst the Body which was given him to that end and which he so willingly took into union of person with himself d Heb. 10.5 7. that was it he gave and offered up a Sacrifice He from Eternity was the natural Son of God and so in the form of God equal with the Father glorified with his own self one and the same God and was not then before time naturally Man nor according to the work of God in the first Creation naturally could be so It was the work and beginning of a new Creation in which in respect of the Nature of Man taken into union with himself he became for a time not only inferior to the Father but also to the Angels yea in some sense to the Rulers and rich among Men e Psal 22.6 Isa 53.2 3. and he came forth not in a natural way but was made that which naturally he was not and so he was made flesh made of a woman of the Seed of David made under the Law made subject to our infirmities as is foreshewn And this Body of Jesus was perfectly holy and sinless and had its first hath its continual being in union with the Son of God and so by the Grace of personal union is one and the same Son and so Emmanuel God with us in our Nature and for us the humane Nature in
yet he did not in that deal with Men but with God for them true in the fitting and preparing his Body which he took to offer he did deal with the Nature though not with the Persons of Mankinde in that he took flesh of the Seed of a Woman that was of the Seed of David of Abraham of Adam and had thereof his Body framed which he took into union of person with himself so that the Man Christ is God Man the Son of God And this also is true That walking on the Earth in that Body in his Ministration of the Gospel and mercies and miracles extended he dealt with Men to do them good yea as there were several ends in his death one to make propitiation for sins one to confirm the Testament of precious promises and one to bear witness of the Truth he had taught and therein shew his love and faithfulness as a Minister and true and faithful Shepherd his love and faithfulness to his Hearers which were his sheep and as in respect of the first End not the Scribes and Pharisees but God laid on him the iniquity of us all and delivered him to death for our sins and in respect of the second End he willingly gave up the Ghost and died as for our sins so to confirm the New Testament in his Blood so in respect of the third End the Priests Scribes and Pharisees envying and hating him for his Gospel preaching did crucifie him and put him to death which also he willingly under went to witness the Truth as he had taught as hath been more latâ—ely shewn in other Treatises * Vin. of God's free-grace c 2. Dise about the precious blood of Christ ch 3. with uncovery of mystcrious deceits P. 31. and so in his dying as it was for witness-bearing to the Truth he had taught it was a part of his Ministration in which he had to deal with Men 〈◊〉 his abasement under the Law and so his suffering and death as it was for propitiation-making and so in offering his whole Oblation and Sacrifice he did not deal with Men or offer to Men but for Men he offered the Oblation and Sacrifice to God only which I insist on to this end That we may look for and judge of the efficacie and prevailing vertue and power of this Oblation Sacrifice and Ransom given by Christ first in the offering it to God and therein in the prevalency it hath with God in Gods acceptance of it and giving into his hands all that for the receit whereof he offered it that the Nature of Man be in him exalted and received into union with God and filled with the Holy Ghost and invested with the inheritance and Lordship and power to save and judge and that all Mankinde be released into his dispose c. in which the prevalency of his offering to God is to be seen and so the effectualness of it judged according to the prevalency it hath with God to whom the Sacrifice was offered and not first to be judged or looked on as effectual only as it hath its efficacy in Men and prevaileth with them no not to be seen that way at all before some making of it known in some application of the vertues of it to Men after which application it will in due time be seen also in its efficaciousness in upon them also both in the receivers in drawing them in to Christ and in comforting purifying and quickning them and giving them boldness of access to God and hope of Glory and all upon the account of him that first engaged his Heart to approach to God in their Nature for them And indeed there was not any other but he either fit or able to have dealt with God for Men none of the fallen Race of Mankinde rich or poor one or other could by any means redeem his Brother or give to God Ransom for him Psal 49.7 8. 40.6 7 8. with â— v. 10. â—-20 for the Redemption of their Souls is precious c. yea all the Sacrifices offered by former and typical High-Priests and Priests could not do this with God this could none do but he that is both God and Man in one Person and through his approach to God all that believe receive the liberty of approach to God and partake of Life c. and not only is this his Oblation efficacious in Receivers 〈◊〉 will he 〈◊〉 so to be also in and upon Refusers and Râ—jâ—â—ers 〈◊〉 they shall come and bow before him and 〈◊〉 know 〈◊〉 Lord to the Glory of God and to judged by him which things have been more largely shewn in another Treatise * Disc of the precious blood of Christ ch 8 9 10. 11. But all the efficacies in and with Men is after application to Men before which its efficacie is with God and that we may not judge of the efficacy of Christ his offering by what is seen in and upon Men only nor limit its efficacy to that scantling Joh. 12.48 Phil. 8.10 11. but acknowledge it according to its prevalency with God to whom it was offered for all that for which it was offered hath all this been said To God he offered his Oblation CHAP. 6. 4. For whom and in whose behalf Christ offered this Sacrifice FOr whom Jesus Christ gave himself is also answered Tit. 2.14 1 Cor. 5.7 1 Thes 5.10 1 Joh. 3.16 2 Cor. 5.21 Gal. 3.13 Eph. 5.2 He gave himself for Us and so in many places of Scripture it 's so said Christ our passeover is sacrificed for Us who died for Us he laid down his life for Us he was made sin for Us being made a curse for Us and hath given himself for Us an offering c. So that the right understanding of the Persons for whom Christ gave himself is found in the right understanding of the word Us in what sense it is used in this and such-like sayings The wor Us as Our and We is used somtime in some sayings as pointing out some peculiar people distinct and severed from other people and then it 's made known to be so meant in the same sayings by speaking to or of some with an expression or intimation of some others to whom they are opposed as in these places on the Margent and divers others a Dout. 5.3 9.16 1 Cor. 4.9 2 Cor. 3.3 1 Pet. 4.17 1 Joh. 2.19 2 cv 5.9 10. but here is neither expression nor intimation to lead us to such an understanding of Us here The word Us is found in such-like business as this to be used applicatively in Profession or Confession grounded on a large and sure Foundation and including in its saying two manner of People or sorts of Men the one sort such whom it concerneth and yet they understand it not and so neither believe it nor confess it the other sort such as do understand believe and confess the Truth and Goodness of that asserted that others
kinde which is altogether impossible for any to do so that there can be but one Faith that is really true and holy in its kinde IV. Rom. 16.25 26. Eph. 3.3 9. 2 Cor. 3.12 14. That the fullest and cleâ—rest Revelation of the Mystery of Faith is that given immediately by Christ himself and left upon Record by his Apost es and Evangelists and so the cleering up of all the former Revelations and the sense and meaning of the Prophets is most cleerly and in plain Words to be sound in their Writings and so the Gospel as delivered by them because of the abundance and plainness of Truth and fulness of spiritual Evidence in it is truely and indeed and so called Rom. 1.16 17. The Power of God unto Salvation to bring every one that believeth c. for therein is the Righteousness of God not any deceit or fable or pretence equivocation or falshood but the Righteousness of God in his Words saying or mises revealed not hinted in parabolical and cloking terms but revealed opened brought to light from Faith to Faith from one Revelation of Christ the Object of Faith to another and so to another more cleer from assuring him to come suffer to assure him to be already come and to have suffered and to come again in Glory from Faith in him being so come from believing in him through Types Shadows Prophecies to believing in him now from a cleer Demonstration of his having compleated Righteousness and the Father's face shining in him and so now and from believing this Testimony of him to confiding in him and so from one Degree of Faith to another till he come to Vision and yet all the way one Faith still as it is the same strength encreasing in them in which they are said to go from strength to strength till they appear in Sion and so the Just shall live by Faith Psal 84.7 And here we have the fullest and plainest Revelation of it And so we are to heed all and none but those Purposes Promises and Covenant of God which are set forth in this Testimony and Revelation Christ An Explicite Declaration of the Testimony of Christ c. PART IV. CHAP. I. Of the Purpose of God in general THE Eternal and Immutable Will of God Psal 33.11 Isa 14 24 26 27. Eccles 3.14 or his Decree and Purpose concerning all that in his infinite Wisdom Soveraignty and Goodness he hath freely purposed to do hath in his seasons from the beginning now doth and for ever shall take place and be done even so as he hath purposed and no power of Creatures can or shall hinder the same yea none can alter it or add thereto or take therefrom And it must needs be so for he is of one Minde Job 23.13 14. Psal 119.90 91. 103.19 66.7 Deut. 29.29 and none can turn him and his Word is established for ever in Heaven and his Kingdom ruleth over all and he ruleth by his power for ever and all are his Servants yet of this his Will Decree and Purpose in respect of the particulars no more belongs to us to search into then himself hath revealed to us but what he hath revealed by his Work in which his Purposes are brought forth Eph. 1.11 for he worketh all things according to the counsel of his own will so that in the event as things are indeed done we may so far know his Decree and Purpose Psal 39.9 118.23 126. and so far to know the same is of good use for us and likewise what he hath revealed in his holy Word of his Decree and Purpose concerning those things that are already done and those things that he will yet now and hereafter do which Word of his is as himself true from the beginning Psal 119 140 160. Prov. 8.6 7 8. Joh. 17.17 Pro. 22.20 21. Ecclis 12.10 and being breathed forth by his Spirit is the most cleer declarer of his Decree and Purposes his Word being pure and without any wreathedness yea the Truth and therefore written that we might know the certainty of the Words of Truth and that which is written is upright even Words of Truth And according to the discovery of the Decrees and Purposes of God in his holy written Word and by his Works they are to be heeded and believed by us as true certain and good and of good usefulness to us and other imaginations and devices by whomsoever Isa 8.20 and how appearingly goodly soever we are not to heed believe or own Now then the Purpose of God which in respect of the things purposed are called Purposes that I am to treat of are Isa 49.20 Job 27.12 Isa 25. 1. Psal 2.6 148.6 Job 14.5 26.10 28.26 Prov. 8.29 Jer. 5.22 That or those about the Eternal Salvation or Damnation of Men which by these two the Word and the Works of God are revealed to us which though the Will and Purpose of God be one yet in respect of the things willed purposed and decreed are called Many and so Purposes of which is here to be spoken these being all ordered and set in that one Will Counsel Purpose and Decree of his that we are to know and believe hereof is that which by his Word and Works is revealed to us whether in terms of Counsel Will Purposes or Decrees all which terms signifie the same thing and so to begin with that which prepares to the right understanding of all and then so to proceed as by Word and Works we are led we finde 1. Prov. 8.22 23 24 25 26 30. That the Purpose of God was in the first place To exalt his only begotten Son The Word The Wisdom of God equal with God to shew forth his Glory through him and by him bring forth all his glorious Works to glorifie him with his own self to establish him the supream Lord and Governour of all in his own person and all this freely before any view or consideration of any his following Works as moving causes thereto And this he did to his Son the Word Joh. 1.1 2 3. Col. 1.15 16 17. Heb 1.2 3. Joh. 17.5 Phil. 2.6 Rom. 11.36 and so he was possessed in the beginning of his way and exalted from everlasting and brought forth before all things one with the Father in all his Decrees glorified with the Father 's own self and by and for and to him were all things decreed and made that are decreed and made Now in the Son of God The Word The Wisdom The Power of God in this consideration as thus purposed and exalted it was peculiar to his Person as the Son of God onely and there was not in him the Nature of Man in this consideration nor any one of Mankinde elected or purposed to be elected in him into Union and Fellowship and Conformity with him in this Prerogative and Glory in which he was equal with the Father no Scripture
as prevalent for all that are in and of that Nature he took and died and rose in and so of the kinde of Man for whom he gave himself a ransome 1 Tim. 2.5 6. and in which Nature he is now mediating between God and Man as prevalent with God for all Mankinde living on earth as election of Abraham Isaac c. for their natural Seed now he hath sent forth his Son the Saviour of the World for his sake the prime elect to love with pity and compassion all those of Mankinde so as to extend means to those that yet live in unbelief and rebellion to bring them to Repentance and Faith that they might so come up in to Christ Rom. 11.12 15 30 31 32 33. and in their coming in by the means he useth and viewing his electing Grace accept them through unite and ingraft them into his elect Son and so into the number of his Elect and though thousands stand out and rebel yet when his indignation hath passed on all the World those that are left alive at his coming shall then be brought in and Israel and Gentiles become one and all saved as God's elect and chosen Oh the depth of the Riches c Gentiles once shut up under unbelief and now Jews and yet his end in all this That he might have mercy on all See through the Chapter how the Apostle hath opened Election which as it stands firm with the Purposes of God exprest in Scripture so it gives good ground to love and pity all Men to pray for them and use means for their conversion which the Purpose as express'd by Mr. Owen and confounding Purpose with Election as undistinct overturneth And as for Adoption I marvel that term should be brought as the Name of the Purpose first mentioned as for Election I conceive there are none elected but they are in electing as much adopted as elected for though Man may in his thoughts chuse and elect one to be his Son and Heir whom he may yet not so adopt and make his Son and Heir according to his first thoughts Gen. 15.2 3. as it fell out with Abraham yet is it not so with God for any that receive his electing Grace and yet there may be a distinction between election and choise of one to Sonship and Adoption in this free and electing Grace making one a Son But these run so together I desire no farther to search into the distinction but this I finde in Scripture and believe That God hath but one natural Son that is his onely and first-begotten Son even the Word that was made flesh and so the Nature of Man taken by him into personal Union is by the Grace of personal Union the same Son of God Gal. 3.26 Luk. 21.46 Rom 8.23 1 Joh. 3.2 nor other Sonship for any other Man do I finde but in Union with him and so none on Earth the Sons of God but by Faith in him nor they fully and compleatly till the Resurrection of the Just in seeing him as he is And this I also finde That the means appointed of God in his VVord for Dispensation and receiving the Grace of Adopition is even therefore called Adoption Rom. 3.2 9.4 5. and so the Adoption was said to pertain to the Israelites while the VVord and Oracles was with them and those predestinated to the Ministration of Christ in the Gospel are said to be predestinated to the Adoption of Children by Jesus Christ Eph. 1.5 and those that in believing receive the Gospel and so the Spirit of Faith therein Rom. 8.15 Gal. 4.5 7. are said to receive the Spirit of Adoption More might but more need not be said to cleer this That though both Election and Adoption be things purposed of God in Christ yet they are distinct in the counsel of his will and though wrought according to his Purpose yet they bear not the Name of the Purpose but of things wrought according to his Purpose in the counsel of his VVill. So that this Description of the Purpose of God by Mr. Owen is not right nor according to the approved Rule confest by himself See par 1. c. 7. being not Scripture-like and so not fit to build any Opinion on as those in Scripture set forth are but enough of this Yet before I leave it it is needful to remove two mistakes of many about the Purpose of God the one is the making the Purpose of Salvation or Election the Foundation to build Believers on the other is the making that the Purpose of God which is no Purpose of his at all CHAP. 9. An Answer to those that say God's eternal Purpose of Salvation and Election is the Foundation on which Believers that are safe are built THe Gospel discovering the Purposes of God will enable such as believe it to discern things that differ and so that the wisdom and love of God found out and in his Purpose appointed and in performance hath given and laid in Sion to be by Sion held forth Jesus Christ for a Foundation Isa 28.16 1 Pet. 2.3 4 5 6 9. both for Repentance and Faith and for Believers to rest and be built and safe on and that Election is that Work of Grace in which such as believe on him are united to him and approved in him as his peculiar and elect so that neither Purpose nor Election are the Foundation laid and declared as the first thing to be seen known believed and rested on But Jesus Christ is according to Purpose this Foundation Act. 4.12 1 Cor. 3.11 yea and expresly affirmed there is no other Foundation for any or that any Man can lay yet have some Master-Builders not so magnified this but give out That the Purpose and Election of God is the sure Foundation bringing the 2 Tim. 2.19 as so speaking which it doth not but runs in affirming Christ the Foundation with the rest of the Scripture for the Apostle had in that Chapter before exhorted Timothy to minde that which is the Foundation indeed Christ raised from the dead 2 Tim. 2.8 and given him encouragement from his own example of receiving such Grace Strength and Hope of eternal Life in believing on him as to be enabled to go through with his Ministration and indure all sufferings for the Elect's sakes as also to bring in unbelievers to believe even so that Believers the elect Ones might be preserved established and grow in Faith And this no needless work but that they also may obtain the Salvation that is in Jesus Christ with eternal Glory and so provoking and pressing Timothy Rom. 15.20 2 Thes 3.1 2 8. 2 Tim. 2.9 10. to diligence in his Ministration though through the same sufferings in which there is so great hope not onely for themselves but for others also he professeth this to be a faithful saying open plain true and certain in which God will ever be found faithful in his Testimony of
3.24 4.25 28. Rom. 1.1 2 3 they know also That what the Scripture saith the Holy Ghost saith the same o Gal. 3.8 Heb. 3.7 and what the Holy Ghost hath once said and testified as true in Christ he never altereth that Testimony but breatheth in it still and so where-ever written that remaineth Truth which proves this Objection vain Object 2 You understand not our meaning for we do believe in and magnifie Christ and the Scripture as much as you do but we have Christ and the Scripture within us and we believe that and speak that from inward and experimental Knowledge and the infallible Spirit and that we speak is the Minde of God but you believe in and magnifie a Christ without you and so believe and speak of and from the Scripture that is without you and so the true Sense and Mind of God which is infallible and from Christ and the Scripture within is to you a Parable and all you hold and believe is but fleshly and fallible Answ Here is still the former boasting and self-witnessing and self-exalting though with more discovery of Vanity Blasphemy and Pride or Atheism than the former as will appear to all that know who we mean by Christ and what we mean by Scripture For 1. By Christ in whom we believe we mean not An Imagination or Frame but the second publick Man the spiritual Man who not only out of us but before we in our Persons were and without any Motion or In-being in us did himself take our Nature being conceived by and born of a Woman a Virgin that was of the natural Seed and Lineal Descent of David and Abraham and Adam and so took a personal Body of his own in which he bore our sins on the Tree and was made a Curse and died for us and overcame Death and shook off all Mortality without seeing corruption in that Body in which being buried he rose again and appeared to and conversed with his Disciples and then in their sight departed from them out of this World in that risen Body and so ascended into Heaven and offered himself a sacrifice to God and sate down on his right Hand and in that now glorified Body remaineth in Heaven a great High Priest appearing before God ever-living to intercede for us This is The Christ our Saviour not to come to take flesh nor so coming nor so in us he hath done that already he was to do in his own Body for us and can die no more but is alive for evermore immeasurably filled with Spirit to send forth to us The right knowing of him is the original and right way of knowing all things and right knowing and worshipping of God is in the Confession of him thus to be already come in the flesh 1 John 4.3 and that Spirit that denieth this is the Spirit of Antichrist and he that denieth that This Jesus is The Christ he is Antichrist 1 Joh. 2.22 23. and denieth the Father and the Son And whoever believeth in This Jesus receiveth of his Spirit which imprinteth his Word and frameth his Minde in his Heart enriching him with his Consolations and so by Word Col. 1.25 26 27 and Spirit and Riches of Grace and not in bodily presence is Christ in Believers and in so being in them he is to them the Hope of Glory But whoever believeth not in this Christ without them and receiveth not the Efficacies and Frames within from the excellency of the knowledge of and Belief in him without so as he that is without in bodily presence is within by spiritual presence but come to undervalue him as without them and magnifie something within them All that within is but meer delusion which the ensuing Discourse will further shew so that the voice of this Objection being so strange the sheep will not hear it 2. And as for the Scripture we mean not by Scripture Ink and Paper nor Letters of A B C c. nor Syllables and particular Words nor Writing or Printing or a Book bound up in Leaves or rolled in Parchment But that we mean by Scripture is not the writing but the thing written not barely the words but the thing sounded forth and imported to us in the words And so the Almighty God that is Eternal without Beginning before all Things and without End Omnipotent Omniscient Infinite and Immutable the Creator of all things and his onely Son that was in the Beginning and from Eternity with him by whom he made all things and whom he sent forth made of a Woman and so Man the essential Word and the Holy Ghost proceeding from the Father and the Son the infallible Spirit that witnesseth the Minde of God This one God Three in One and this Minde made known to Men the Manifestation and making it known is the Instrumental Word of God whether inspired spoken or written And of this God and his Minde it is as so made known that we mean and when it is once by his Command and Inspiration written and put on record for us to make known his Minde to us Prov. 22.20 21 as now it is then is all this called Scripture and so when God had once by his Spirit preached the Gospel to Abraham this being after written by Moses is since called Scripture Now it was not Moses his Writing that did fore-see and preach nor the Book or Letters or Words written therein but the Spirit in that Testimony did fore-see and preach which being Written and left on Record is therefore called Scripture Gal. 3.8 And when the Holy Ghost had in and by David said to the People To day if you will hear my voice harden not your hearts This being once written and left on Record for Generations following Psal 95.7 the Holy Ghost is said where-ever that Scripture is given still to say it And to those to whom no probability that that particular Word was inspired into every of them Heb. 3.7 which was so given to Israel and Joshua Deut. 13.6 8. yet it being after written and left upon Record for his peoples use it 's said to them many Generations after Heb. 13.5 He hath said I will never leave thee nor forsake thee yea that which God spake to Moses in the Bush our Saviour it being written Exod. 3.6 said to the corrupt and erroneous Sadduces Have not you read that which was spoken by God to you saying Mat. 22.31 32 I am the God c. And so the Spirit in the Apostles teacheth us That whatsoever things were written aforetime Rom. 15.4 were written for our learning that we through patience and comfort of the Scripture might have hope Surely this written aforetime so long before we were was written without us yea without even those of us to whom that sentence was written and therefore written without in Leaves that they might have recourse to it and learn it and love it and so have it
him distinct though never divided from the Divine so that this humane Nature or Body of Christ is not only sinless just holy but also exceeding precious and beyond all our valuation for excellency and worthiness yet in this his personal body was he under the Law for us and brought before the Judgement-Seat for us and condemned and put to death in the flesh for sins committed by us in the flesh f Rom. 8.3 2 Cor. 5.21 Gal. 3.13 he himself bare our sins in his own Body to or on the Tree being put to death in the flesh g 1 Pet. 2.24 3.18 and by death he overcame death and him that had the power of death h Heb. 2.14 and so rose again just and for our justification in the same Body that died i 1 Cor. 15.3 4. and by the Eternal Spirit ascended in that Body by or with the vertue of his own blood into Heaven and offered that spotless Body of his which had satisfied for our sins by death and overcome death and risen just a Sacrifice to God k Heb. 9.12 14. 10 5-10 14. and God hath accepted him and taken up his well-pleasedness and dwelling in him and glorified him in the humane Nature also with the glory that he had in person with him before the world was and hath born Testimony of him And this the Oblation Gift Ransom Sacrifice offered by Jesus Christ the second publick Man a matchless and invaluable Sacrifice which excluded all other Sacrifices and all other works of Righteousness from being it or any part of it this Body of Christ that was crucified for us it and it alone is the Sacrifice which in his Oblation he offered to God for us CHAP. 4. 2. Who it was that offered up this Sacrifice THis is here also in Tit. 2.14 plainly express'd to be our Saviour Jesus Christ who gave himself for us plainly it was Jesus Christ he himself that did freely give himself Peter also speaking of the sufferings of Christ and having expresly named Jesus Christ that suffered for us saith of him Who his own self bare our sins in his own body a 1 Pet. 2.22 24. and our Saviour Christ saith of himself I lay down my life that I might take it again no man taketh it from me but I lay it down of my self I have power to lay it down and I have power to take it again This commandment have I received of my Father b Joh. 10.17 18. And so it 's often plainly and expressy said he gave himself for our offences Christ hath loved us and given himself for us he gave himself a ransome c. he offered up himself c. c Gal. 1.4 Eph. 5.2 1 Tim. 2.6 Heb. 7.27 If it be replied That God the Father he gave his only begotten Son he made his Soul an offering for sin he spared not his own Son but delivered him up for us all d Joh. 3 6. Isa 53 10. Rom. 8.32 I answer This is no contradiction or unsaying of any thing foresaid but rather an illustration and confirmation of the approvedness goodness and excellency of that his giving himself a Sacrifice not only in that no other Man did and that he himself did it by the Divine will and authority of the Father in respect of which will and appointment the Father did and in respect of acting and fulfilling that will he himself did but more also in this respect Joh. 10.30 1 Joh. 5 7. that the Father and he are one in respect of Divine Essence and in respect of both Natures in the person of the Son Joh. 5.17 18 16 20 21 22 23. the Father and the Son are both one in love to Mankinde and so both one in will and design so as also they work together so that the Son can do nothing of himself but what he seeth the Father do and what things soever the Father doth those also doth the Son likewise and also in that the Father fitted him with a Body for this business and appointed and sent him forth to do it and even so he willingly accepted the appointment Heb. 10.5 7 8 9 10 12. and took the Body and came to do and did it and so with free and ready will and oneness of will with the Father he did offer up himself in that body of his once for all so that the saying He gave and offered up himself is not contradicted by saying the Father gave him but receiveth confirmation and illustration of the goodness and excellency of this his gift and giving yea it opens to us the right understanding of it he came and did it not barely of himself Joh. 8 42. 1 Joh. 5.6 but in union of will and approbation of the whole three in one God the Father sent him he came and the Holy Ghost witnessed of him Gal. 4.4 the Father sent him forth made of a woman of the Seed of David and the Holy Ghost sanctified that Seed in the wombe of the Virgin and framed him a Body thereof Luke 1.35 uniting it in the very framing to the person of the Son of God and so it was not the Father nor the Holy Ghost John 1.14 Rom. 1.3 but the Son that is the Word was made flesh of the Seed of David yet the Father by the Spirit made it so and the Son accepting willingly to receive this humane Nature into union of person with himself and to be thus abased he is truly said to have made himself of no reputation Phil. 2.7 8. and took upon him the form of a Servant and humbled himself so it was not the Father or the Holy Ghost that did die Joh. 10.17 18 1 Pet. 3.18 but the Son in the humane Nature or Body which he took he layed down his life for us being put to death in the flesh neither was it the Father or the Holy Ghost that rose from the dead Joh. 10.18 Eph. 4.9 10. but the Son and yet the Son in that Body of his the Father by the Holy Ghost did raise him yet was it he in that very Body that died that rose from the dead even so it was not the Father nor the Holy Ghost that offered the Sacrifice but Jesus Christ himself in oneness of will with the Father Heb. 9.14 Psa 110.1 Heb. 1.13 Heb. 1.3 10.12 and by or through the power of the Holy Ghost he did offer up himself his own Body a Sacrifice without spot to God even the Father who hath accepted him and set him on his right hand and so also as having finished and compleated his oblation and being accepted he sate down on the right hand of the Majesty on high so that there is no exclusion or denial of the works of the Father or Holy Ghost about the provision preparation offering and acceptance of this Oblation in saying Christ himself offered it but onely the affirmation of
the act and freeness of Jesus Christ himself in so offering and that he himself hath done it yea compleatly done it and once for all so as it shall no more be so done by himself nor remains for any other to offer him in any sort to God a Sacrifice for sins nor to add any thing to compleat that offering it being compleated by himself already once for all and as Man he himself alone and by himself though for others did offer this Sacrifice so as there was no Creature either Man or Angel that did or in respect of real acting can in any sense of offering be said to have offered the same with him or to be any part of the offering offered by him but he was both that offering and offerer and no other Man in or with him no not in that sense of which it is said Levi also who received Tythes Heb. 7.9 10. paid Tythes in Abraham for he was yet in the loyns of his Father when Melchizedec met him so as Levi though not in person yet in specie though not with his own hands yet by and in and with his Father in whose loyns he was and from whom he naturally proceeded he did so and in that manner also pay Tythes in Abraham but so can none be said to have offered this offering and Sacrifice by in and with Christ for Jesus Christ had none in his Loyns to come forth of him as Abraham had or as Adam had such a conceit would be very carnal gross and erronious Christ took the Nature of the first Adam and so of all Mankinde that were in the first Adam's Loyns that in that Nature having suffered and overcome Death and being filled with the Holy Ghost he might be and so is a spiritual man to quicken and draw in of the Sons of the natural Man to himself and so make them his spiritual Seed that were not before so by uniting and conforming them to himself by vertue of his Sacrifice offered without which they could never have been his seed so that there was none in Christ to die and rise and offer Sacrifice in him in such a sense as Levi paid Tythes in Abraham nor yet in respect of that sense naturally and actually in specie as we all sinned and fell in the Loyns of our first Father Adam nor was Christ bound to offer this Sacrifice by any pre-engagement upon the account of Mankinde or any of them as being in him or chosen in him or allied to him for his Engagement is free and voluntary and before his own voluntary Engagement to take the nature cause and place of the first publick Man in hand and therein to undertake for all Mankinde to suffer and offer up the acceptable sacrifice he was not engaged to him or any of Mankinde For then his Oblation and sacrifice he offered had not been every way in all respects only of himself and altogether so free as it was in respect of Mankinde and his love to them but by reason of such a pre-engagement some had had some influence upon him and so power to have enjoyned him to take Man's Nature therein to lay down his life yea and by vertue of that pre-engagement and election in him so by vertue of their interest in him to have challenged some right in the very sacrifice it self so far as to have it in some sense counted their offering it together with him but that no such thing could be the dissimilitudes between the first Creation and the new and between the two publick Men do fully and cleerly shew as is before shewn in Part 1. and Chap. 13. and in divers expressions and plain sayings of Scripture Rom. 5.15 But not as the offence so also is the free-gift for if through the offence of one many be dead is not this the same with that before vers 12. By one man sinentred into the world and death by sin and so death passed upon all men in whom or for that all have sinned Adam sinned not alone nor simply as a publick Man so as his sin became no otherwise the sin of all Mankinde but only by meer imputation in an act of severity of vindicative justice he standing in the room of all Mankinde but Adam as the publick Man had also all Mankinde that were naturally to come forth of him in his Loyns and so in that his sinning all Men sinned in their species or kinde though not as then in that act in their individual persons and so all sinned one as well as another all alike without difference and coming forth naturally from him are so in their persons as naturally truly and verily found and beheld as having sinned in him as Levi was to have paid Tythes in Abraham and not only so but the Nature and inclination of Mankinde being polluted in and by that very first sin they come forth polluted and so add more sin of their own Rom. 5.18 and so justly and deservedly the condemnation of the first Man was both by imputation and also naturally the condemnation of all Mankinde or unto all Men and the wages of sin to Adam and to all his posterity is death Rom. 6.23 and that by due and just desert all being made sinners in their own persons in coming forth from him by propagation Rom. 5.19 whence also the word all men vers 12. and 18. is in a double consideration turned into the word many vers 15. and 19. namely to explicate the word all to shew it to be a great number that the evil of the first Man's offence may the more appear in the heynousness of it and also as having more special relation to those that are already come forth in their personal beings naturally from Adam and so came forth under such guilt and defilement of sin and liableness to death which are all Men that have had their personal beings naturally from him and these also are a great number even Many Vers 13 14 19. though there be yet more to come forth from him Yet now though there be a similitude here in respect of the number of persons Vers 18. and the verity of imputation and efficacy between the disobedience of the first publick Man Vers 14. and the obedience and righteousness of the second publick Man yet there is some dissimilitude the first being but a figure of the second and Christ the Truth exceeding all that figures could shew forth and so for Jesus Christ the second publick Man as he was a new gift of God and given to be the Saviour of the world so he also as freely came forth and was made Man under the Law and as freely died and offered up himself a Sacrifice to God for Mankinde the whole kinde without difference and so for all Men to make an Atonement for their sins they are fallen into and this he alone he himself did freely not being engaged to them by vertue of any
of them being in him or he any way so obliged to them as it should deserve or engage him to take their Nature and offer Sacrifice for them or that by vertue of being any ways in him they should be so interested in his Death Sacrifice and Righteousness that it should in any sort be theirs yea or counted theirs and they interested in it before by vertue of the compleating of it in and by himself alone he be interested in them and so by Grace bring them in to have interest in him And I hope it will be granted by all that believe in Christ and I am sure it is in Scripture affirmed That by vertue of his Oblation once offered God hath released and given over all Men to him to be disposed by him and hath released over to him the sentence of the first Judgement and Death Joh. 5.22 27. Rom. 14.8 9 10 12. Joh. 17.1 2 5. 1 Joh. 5.11 by and according to the Law as Mankinde at first fell under it so as God will never so judge them by that Law nor cause them to perish for ever in that Death but hath given them over unto the dispose of Jesus Christ and given him to be their Lord and Judge and hath given him power over all flesh and given for Mankinde eternal Life in Christ in whom in the Nature of Man it is put and he hath exalted him and filled him with Spirit to make it known and dispence it in his way and though it was free and undeserved Grace to give him for Mankinde and freeness of Grace to unite the Body given him in union of person with the Son of God yet all this given him by vertue of his death sufferings and sacrifice may in respect of himself be said to be merited and deserved and so called the wages of that one Righteousness of his in his Oblation offered by himself Isa 53.11 12. Phil. 2.10 11. whence it is said Even therefore I will divide him a portion c. and therefore God hath highly exalted him c. yea as rightly thus called in respect of himself only as Death is called the wages of sin in respect of the first Adam and his posterity but now in respect of Mankinde for whom he offered the Oblation or any of them it cannot be said so that their receiving mercies through this Oblation or any of the benefit of it that either it or the benefit of it interest in it or life through it is merited or deserved by them or the wages of any righteous affections or works of theirs or any wayes due to them and descending upon them by vertue of any fore-being in Christ preceding his Oblation but only it comes to Men by the freeness of the Grace of God that freely gave Christ for them and the freeness of the same Grace in Christ that freely gave himself for them and God's gracious acceptance of the gift and sacrifice of Christ for them and so imputing it to them graciously accepting it for them and them for and through it as if they had died and risen and offered the sacrifice and as any in his discovery of this great Grace are found believing in Christ freely giving to them eternal Life through Christ and for his sake Rom. 6.23 5.15 and so it is said The gift of God is eternal Life he saith not unto Christ but through Jesus Christ our Lord and so Rom. 5.15 Much more the grace of God which comprehends his love in the gift of Christ and the whole preparation made in him for Men before any gift through it is extended and the gift by grace and explicating it have by one Man Jesus Christ hath abounded to many that is in respect of release from perishing in the first Judgement and mercies extended unto all men Joh. 1.4.5.9 Rom. 5.17 vers 18. and in respect of the abundance of Grace and eternal Life to all those that in believing receive the same vers 17. so that all the whole offering of the Oblation by Christ and the benefit procured for Men thereby is by the free Grace of Christ and freely done by him and not by debt or fore-engagement unto any there was none in him for him by vertue thereof to be engaged to or in such a sense joyned with him to die suffer and offer with him but he he only he himself Heb. 7.17 9.14 10.12 offered this Oblation and Sacrifice here treated of Oh infinite and unspeakable free and gracious goodness who would entertain any Doctrine that should gain-say or darken this CHAP. 5. 3. To whom it was that he offered this Oblation or Sacrifice TO whom Jesus Christ gave himself is though not expressed plainly yet cleerly and strongly intimated in Tit. 2.14 in that it is not in this place said to us but for us and to whom should it be offered for us but to him against whom we had sinned even God that gave him forth to that end whence it 's also called the grace of God c. vers 11. a like strong intimation we have 1 Tim. 2.4 5 6. That gave himself a Ransom for all Men to God that would have all saved therefore found out the Ransom by vertue whereof with God to whom he offered it he mediateth for men But this is seen cleerly in both the former Points also expresly affirmed Eph. 5.2 Christ also hath loved us and given himself for us an offering and a sacrifice to God for a sweet-smelling savour Christ who through the eternal Spirit offered himself without spot to God Heb. 9.14 And so it is said of Jesus Joh. 13.1 3. 16.28 That he knowing all things knew that he was come from God and went to God and that he came forth from the Father into the world and left the world and departed out of the world unto the Father yea all the former typical Priests did offer their Sacrifices to God though they were on Earth Heb. 7.26 27. 8.3 4. 9 9 12 14. and offered on Earth yet it was to God in the Heavens and to whom should our great High-Priest offer up his Sacrifice when he entred into Heaven but to God in the Heavens But I suppose this is not only cleer and evident Heb. 2.17 3.2 6. but also acknowleged by all that believe in Jesus Christ both that he offered his Oblation and Sacrifice to God and also that he was faithful in all his business but that I note this for is that it may be minded That Jesus Christ in the business of his Oblation and Sacrifice-offering he had to deal with God and with none but with God and though for fallen Mankinde yet not with them but with God for them True it is in his after-Mediation of which is after to be spoken as he hath to deal for Men so also both with God and with Men but in his Oblation and Sacrifice-offering though it was for Men
15.14 15. Indeed to witness this of Christ that he is dead and risen again and alive for evermore that whoever believeth on him may live if it were not so indeed would be a false witness-bearing of God and so a vain preaching and so likewise to preach this as good News and Gospel to any for whom Christ did not indeed die and rise Act. 3.26 10.34 43 13.38 39 47. 1 Tim. 2.4 5 6 7. 2 Pet. 1.20 21 23 24 25. and give himself a Ransome so as there is forgiveness and life in him for them that they might believe and in believing receive the same were a false witness-bearing of God and Christ of which the Apostles freed themselves when they preached this to Jews to Gentiles to all Men where-ever they came affirming the same for Truth and so this the first Promise in which the Foundation is held forth and the immortal Seed effused and so Peter preached this Promise 2. That sinners ignorant blinde weak and dead Men may be enabled to believe and so come upon this Foundation and be united to and quickned and born of this Seed and so partake of life and godliness and therein of the divine Nature needful it is That this Foundation be discovered to them and light shined on them with some spiritual fervour and power opening their eyes to see and moving in their hearts that they might believe testifying to them That if they in seeing see c. following Grace shall flow into them enabling them to believe and that in believing they shall receive Remission of sins and life and that this is the very end of God in sending forth the Gospel to them and all this God hath promised and is doing as hath been shewn in the second Head or Branch of Promises and this Promise See Part 5. ch 1. with the Promises contained in it are given in the Gospel also to be preached yea so as in the plain Declaration of the Gospel See Part 4. ch 4. with invitation of Men by it to be reconciled to God God be affirmed to be fulfilling these Promises also reaching forth his hand to such a Performance that Men might indeed Joh. 3.14 15. Act. 3.26 26.18 Act. 11.20 21. 2 Cor. 3.3 5.20 Act. 17.30 31. Hos 11.3 4. Joh. 6.27 32 33 62 63. Mat. 4.15 16 17. 1 Pet. 1.12 Act. 5.22 1 Rom. 1.16 Thes 2.12 13. 1 Pet. 1.20 21. by that he discovereth in his Son believe and so be built on the Foundation united to and born of the immortal Seed and so the Preaching is said to be for this end to enlighten and save and the hand of the Lord to be with them and do this work in this Ministration and so God is affirmed to beseech in their beseeching by the Gospel yea in the Ministration of the Gospel of Christ risen from the dead to be giving Faith to all Men to be giving the Bread of Life drawing with the Bonds of Love and the Cords of a Man taking the yoke from off the Jaws and laying Meat before Men to give Light to them that sit in Darkness whence Peter confident of his Master's Truth in his Word Mat. 28.20 Joh. 15.26 27. doubted not to affirm That they preached the Gospel with the Holy Ghost sent down from Heaven and That the Holy Ghost did also witness of Christ in their witnessing and so these Promises were also exceeding great and precious which they had also to preach so as whoever as Light came discovering Christ and opening their eyes to see did but then and so behold him this Word would work so in them that they should by him believe on him and so be enlivened and partake of divine Nature and so through this Promise received united to the former Promise fore-fulfilled and so born of that Promise fulfilled through this Promise now in performing 3. That these weak Believers and new-born Babes may be more and more built on Christ and grow up in him and so live through him and so have life more abundantly and be and live godly in partaking of the divine Nature in Interest in Union in Fellowship in Usefulness in Conformity and in assured Expectation of a compleat Enjoyment in due season See before ch 2 3 4 5. Eph. 1.18 2 Thes 2.14 Jam. 1.18 1 Pet. 1.1 3 4 5 6 7 2.3 4 5 9. 2 Pet. 1.1 2 5 11. needful it is That following Grace be vouchsafed to them opening to them the Inheritance and affording them Blessing in divine spiritual Presence in all their spiritual Frames and Services in their Temptations and Sufferings in their Abiding and for their Abiding and assuring them of Help and Preservation to the end and the Inheritance in its season which are all given us in the Gospel and set forth in the third Head or Branch of Promises and these Promises also be exceeding great and precious and Peter had them also to preach to the same end and so did these being the Promises to the Hope whereof Believers are by the Word begotten and born And so of the Promises given them II. This will also help us to understand Rom. 9.8 The Children of the Promise are counted for the Seed In that by that said it 's cleer both who be the Children of Promise and in what sense they are said to be born of the Promise and so of VVater and of the Spirit yea of God and from above which onely they are that being born of the immortal Seed are reckoned one with it and so after it and so counted for and are the spiritual Seed 1. They are born of the Promise that is of Christ promised to be the Saviour which Promise is now fulfilled Jam. 1.18 1 Pet. 1.20 21 23. Joh. 1.12 Isa 53.8 10. and he so held forth therein as The Propitiation The Foundation The immortal Seed The Word of the Lord that the Love of God appearing in him they beholding are by him begotten quickned born and so are accounted his Generation This the Promise of which borne 2. They are born through the Promise that is the Promises God hath made of filling Christ with Spirit which is done and sending forth Spirit through him Isa 42.1 8. 55.4 5. to open the eyes of the blinde c. and so to allure and bring in to him in performance of which Promise in the heavenly Call the Word becomes effectual in the heart of those that in hearing hear 1 Pet. â— 25 Gal. 4.23 and so prevails with them to answer the Call in believing that set before them in the first Promise seen fulfilled which therein quickens them and brings them forth to the birth and so of that Promise through this Promise they are born 3. Gal. 3.16 26 29. 4.23 18 31. They are in this Birth born Heirs to the Hope of the Promise even the Promises of and pertaining to the Inheritance And these Promises coming all
so saith yea all quoted and the rest are against it 2. In this Purpose of glorifying his Son and shewing forth his Glory through him he purposed also to do both in this by creating by him an infinite or numberless company of Angels or heavenly Spirits all holy and good to attend on and minister to this his Son Heb. 1.4 6 7. Psal 104.4 and so to serve and glorifie God in serving and glorifying his Son whom only he had exalted glorified with equality to himself and to endue them with fitness and ability for this service and to free them from any seducing Tempter without them Job 38.7 Psal 9.7 Luk. 20.36 to turn them aside from it and in their rejoycing in him and acknowledge him their supreme Lord rejoycing in his Exaltation and well-pleasedness with their own place and service of him to establish them by his Son as his Sons for ever But if any of them contented not themselves with this their place and service Job 1.6 2.1 Jude 6. See Part 1. chap. 11. but aspired to a likeness and equality with God as was peculiar to his first-begotten Son then to cast them down for ever and reserve them in chains of darkness to the judgement of the great Day All which according to his Purpose he hath done 3. In this Purpose of glorifying his Son and shewing forth his glory through him he also purposed to create by him the Heaven and Earth and a VVorld of Creatures for Mankinde and so to create Man righteous c. for his Glory and the good of Mankinde as hath been shewn 4. See Part 1. chap. 9. In foresight of Man's Fall and Misery thereby he purposed still the shining forth of his Glory through his Son in working by him a Redemption and Restauration for Mankinde and a New Creation for all that by his Glory shined through should believe on him and that he should be the Judge of all See Part 1. ch 12 13. as hath been foreshewn And of the Purpose of God as new last mentioned and the Purposes included in it it is that comes within the compass of this Discourse and of no other for in consideration of this Purpose and Purposes included in it we shall meet with all that is revealed for us to know concerning the Purposes of God about Eternal Salvation for Mankinde or the Eternal Damnation of any of them And yet before we proceed it is needful to observe and minde well a few Cautions to prevent Mistakes CHAP. 2. Of some Cautions to be heeded to prevent Mistakes THat we distinguish between Foreknowledge Caution I. and Purpose or Decree By Foreknowledge I mean not fore-owning or pre-approbation in which sense the word is frequently used in Scripture but knowing before foreseeing or prescience In which sense the word is commonly used among ordinary people and sometime some word also bearing that sense used in Scripture and such foreknowing I mean Reply If any say Nothing could have any being life strength and ability of motion and action for God to foresee if God had not forepurposed and did not according to his purpose give and preserve the same Answer If it be meant of created beings and such life and power of moving and acting as is in Creatures then this is very true but if it be meant of all the demeanor of those beings and their various movings and actings in and with that power of acting and moving which God hath given them then this is not true Doubtless God did foresee how Jerusalem would abuse all that Life Beauty Ezek. 16.2 27. Riches and Ornaments he gave them but he did not will purpose or decree they should so abuse them though he purposed how to deal with them for it yea he expresly sa it They did both chuse such ways and do such abominations as he not onely not commanded them Isa 66.4 Jer. 19.5 32.35 but as came not into his Minde which can be no less then not purposed by him So surely God foresaw when he purposed to make the first Adam and to give him that life and power of moving and acting which he did and that Furniture he furnished him with how he would abuse his power and Furniture and sin against God but God never willed purposed or moved him so to sin Jam. 1.13 much less approved he should so do yea according to his purppose he afforded him sufficient means by heeding which he might have been preserved And farther he would not withstand and hinder him and so onely permitted but decreed not his Fall yet in foreseeing it he purposed to shew forth the Glory of his Goodness more in provision of a fit remedy for restoring of Mankinde of which Purposes we are to treat And indeed he said well that said God is so good that he would never suffer evil to be if he knew not how to work good out of it So that Foresight is one thing and Purpose another Reply If any reply But then God foreseeing these miscarriages did decree to permit the same Answer I answer If this be put in if Men by the means used by him to keep them from sinning would not be so kept back from sinning but notwithstanding all helps to preserve will transgress then I will confess the saying true else not though I finde not the Scripture anywhere calling such permissions decrees nor do such decrees if in such sense they may be so called come within the compass of such purposes as we have before us to treat of And so let this first Caution be heeded That the Purposes of God we are to treat of Caution II. are his Purposes of Eternal Salvation and of Eternal Damnation and not of such Purposes of God concerning Men as being verily fulfilled et even of those persons on whom they are fulfilled some may be Eternally saved and some may be Eternally damned so as the fulfilling of such Purposes neither necessitates the persons on whom they are fulfiled to be Eternally saved nor to be Eternally damned they being fulfilled both on the righteous and the wicked as for some instance 1. As God hath made of one Blood all Nations of Men for to dwell on all the face of the Earth so did he also purpose and in his Purpose determined the times before appointed and the bounds of their Habitation Act. 17.26 27. and this with a gracious end and tendency for their good also in his way yet in this Purpose onely those and all those in all times ages and Nations of the World that fear him should be accepted of him Act. 10.35 so that though purposed and according to purpose some be Kings and Magistrates somâ— Subjects some Rich some Poor and all in a gracious tendency that they might seek and acknowledge the Lord in these condition some of all sorts have been found in every of these conditions seeking and fearing God and so walking