so abide in that and receive the Testimony and teachings of that by all that teach you as that anointing teacheth you But saith he If there come any unto you 2 Joh. 10. 1 Joh. 2.18 26. Gal. 1.7 8 9. and bring not this doctrine receive him not into your house nor bid him God-speed And this Counsel on the same ground given in this place to warn against Seducers And so Paul to the same purpose saith Though we or an Angel from heaven preach unto you other or besides that we have preached unto you c. Again If any man preach any other Gospel unto you then that ye have received let him be accursed And John's saying to be thus understood is cleer by comparing two sayings of Paul speaking by the same Spirit * 1 Cor. 15.1 4. 2 Cor. 11.2 3 4. yea in John's own exhortation a 1 Joh. 2.28 and professed end of his writing which was still to teach them as this anoynting teacheth from Chap. 2. to Chap. 5.13 And so Peter and the residue of the Apostles 2 Pet. 1.12 13. 2 Cor. 3.3 1 Thes 5.11 14. Heb. 3.13 1 Thes 4.18 1 Pet. 4.11 Rom. 12.3 were in this manner diligent to teach Believers that knew the Truth and were established in the Truth yea Christ his anoynting is affirmed to be in such Ministration and all Believers exhorted daily to teach and exhort one another yet still according to this anoynting with the words of the Gospel in which the Spirit testifieth of Christ and according to the proportion of Faith as God hath dealt to every Man So that this place is of excellent use in all teachings and receiving of teaching But when that time comes and that is done of which Jeremiah speaks here 1 Cor. 13.12 1 Joh. 3.2.1 Cor. 4.5 Then they shall see Face to Face and know as they are known yea see Jesus as he is then will be open the hidden things of darkness and then not some of the choise onely but all the Seed even from the least of them to the greatest of them shall know the Lord so that Tongues Prophecying and Knowledge by such Mediums as now shall be useless 1 Cor. 13.8 Col. 3.4 1 Joh. 3.2 and such teachings cease then but we shall all know the Lord by an immediate sight of the Lord which will make us to be like him Such so full and so cleer Knowledge to be given then IV. For I will forgive their iniquity and I will remember their sin no more This is cleer to be such a forgiveness Jer. 31.34 as in which all sin is wholly taken away and they presented altogether spotless before him such a degree of Forgiveness Justification and Sanctification and Freedom as no Man attaineth in this Life In which daily Forgiveness is needed 1 Joh. 1.6 7 8 9 10. Eph. 5.25 26 27. Col. 1.22 23. Act. 3.19 1 Cor. 1.8 But this is that spotlesness which Christ by his Blood sprinkling commending his Father's Love there through in Gospelministring by his Mediation sending forth Spirit in his Word to work on the Heart is now about to fit his Seed for and bring them to and it shall be compleated at that very Day of his coming when also that which follows will be performed with it namely That he will remember their sin no more Whatever Forgiveness God extendeth to Men yea though into their Consciences yet while any sorrow shame pain weakness or oppression lieth on them there is some remembrance of sin for how good and gracious ends soever and while any good promised for Soul or Body is withheld there is some remembrance of sin how advantagious soever it be made yea as long as the Bodies of the Saints are in the dust there is some remembrance of sin But here from this time shall be no remembrance of sin their sins shall be remembred no more which includeth and assureth them That God will wipe away then all tears from their eyes and there shall be no more death Rev. 21.4 7.15 16 17. Jer. 31.12 Isa 60.17 18 19 20. 11.6 9. Isa 65.17 18 19. Rom. 8.21 22. Isa 9.6 7. 11.4 5. Psal 72. Isa 60 65 66. neither sorrow nor crying neither shall there be any more pain for the former things are passed away and so they shall not have any violence injustice or oppression in their Government nor suffer violence from any nor shall there be contention or strife among the Creatures with them any more nor any pollution in the Air or Earth or any thing that grows out of it but the whole Creation the Heaven and Earth made new for them Their Government and Commonwealth shall be altogether peaceable righteous and flourishing the Earth abundantly fruitful and all Nations bringing their Glory to them and they enjoying and filled with all happiness for evermore everlasting joy upon them as is before shewn in the Promises Part 5. Chap. 5. and Part 2. Chap. 10 13. And this the everlasting Covenant which was made in promise to Abraham Isaac Jacob and David and declared by the Prophets and Apostles who shall in that day be also with them when this shall be made in performance to all the spiritual Seed so as they all shall then triumphingly confess As we have heard Psal 48.8 so we have seen in the City of the Lord of Hosts in the City of our God God will establish it for ever and so filled with Rejoycings they breath forth Hallelujahs Nothing more full and plain in Scripture then these things therefore let the Rule and Consent in it be here remembred and this the Hope we are called to by the Gospel and are interested in Par. 1. ch 7. 2 Thes 2.14 Gal. 3.29 in believing in Christ so that Prayer is good for us That God would grant to us the Spirit of Wisdom and Revelation in the Knowledge of Christ that we may see what the Hope of his Calling is which is to all engaged in this Covenant and what the Riches of the Glory of his Inheritance in the Saints a little in this discovered and what the exceeding greatness of his power c. which will bring all to pass CHAP. 10. Of some usefulness of this Discovery of the Covenants IN what hath been shewn we may see if we search and read the Scriptures pointed unto That the Gospel of God and the Testimony of Christ therein is according to the Covenants of God and the Opener thereof and also That the Testimony of Christ The Purposes of God The Promises of God and The Covenants of God agree in one and the same The Revelations of Christ shew forth the Testimony of Christ which is the Key of Knowledge The Testimony of Christ declareth The Purpose of God from his Purpose The Promises of things purposed and as purposed flow and to assure the Promises the Covenants are suitably made so as in the Testimony of Christ
works be manifold yet he is but one God he is one and so the Holy Spirit that proceedeth from the Father and the Son and discovereth Christ and God in Christ and beareth forth the Testimony though his Gifts and Operations be manifold yet the Spirit is one in the same yea the Father and Son and Holy Spirit are one and the same God one in Essence Will Design Testimony and Power and God in Christ propitious to Men and having prepared Eternal Life in Christ for Men this is the Object of Faith to be preached and believed and if this were not there could be no such thing as the Gospel calls Faith to be preached obeyed or enjoyed And this is one 2. The Grace of Faith or that believing in the Gospel that is called Faith it is that believing which is begot in the heart by the Discovery and Testimony Heb. 11.13 Joh. 6.40 Act. 6.7 Rom 3.25 10.8 9 10. the Spirit in the means he useth hath given of Christ in which a Man discerneth the Truth and Goodness testified is perswaded of it in his heart And this is one one way and manner of believing that Object of Faith and from thence it is called Faith and so truely still one Faith the Object discovered having drawn to it self a believing 3. So when through the Operation of Grace believed the Heart imbraceth the Object believed Heb. 11.13 Rom. 10.10 and so by Faith is united to it in trust and well-pleasedness c. it is still but one and the same Faith the same Object uniting to it self whence indeed it hath the name of Faith so as still Faith is one and but one II. That as Faith is used for the prevalency of the Object of Faith drawing the Hearer and Beholder to believe and so for the Grace of Faith or Believing though the Faith be one yet there are divers Degrees in and of it and divers Acts and Operarations of it 1. One Degree of Believing which in respect of the Testimony by which it is begot and which it believeth Joh. 2.23 12.42 and which if abiden in it will unite to may be called faith is yet short of a real new-birth it is such a belief of the Gospel-Testimony as according to light seen one believeth Jesus to be the Christ so far as to count his saying true and yet not so overcome by that believed to see and acknowledge his own vileness and the vanity of all his own best righteousness and his sin in not sooner believing by evidences foregiven and so see not yet the fulness and liberty in Christ for them and so are not by the knowledge of the Truth made single to Christ they are sprinkled with water and moved with Spirit but not yet born of VVater and Spirit they believe Righteousness but not yet with the heart unto Righteousness they are by the hearing of Faith so far born of God as to believe Jesus to be the Christ and confess him to be the Lord but not so far born of God as to be emptied of themselves and united to Christ and so are not yet inwardly renewed and regenerated and so though in the outward Court not yet really translated out of the Power of Darkness into the Kingdom of God's dear Son and yet even these Believers if they abide in this Faith of the Testimony of the Gospel and give heed to the plain sayings thereof Rom. 10.9 Joh. 8.30 31. and abide therein they shall be saved shall know the Truth and the Truth will make them free To say these did but pretend or seem and profess to believe and so are said to believe in respect of their seeming and prosession to believe in the judgement of Charity is too much presumption and sawciness and derogation from the Holy Ghost for the Evangelists writ this after Christ was ascended and they indued with the Holy Ghost and so writ by his inspiration so that those sayings such did believe were not the sayings of Men imperfect in knowledge and judging according to the judgement of Charity by conjecture but the sayings of the Holy Ghost that knoweth all things the Spirit of Truth that cannot erre or be deceived And he saith they believed on his Name they believed on him and who will be so proud of his VVisdom and Knowledge as to direct the Spirit of the Lord and undertake to counsel him and teach him to speak more rightly and safely and say they seemed to believe they professed to believe in the judgement of Charity they ought to be counted Believers though in the issue it appears they did not believe That which some bring to help this conceit helps it not Joh. 2.24 25. namely that Christ did not commit himself to them because he knew all Men c. for it is not said Jesus knew they believed not Gen. 6.5 8.21 or that he knew there was no truth in their believing but he knew what was in Man an evil and unfaithful disposition c. and he knew that his Words or Miracles that brought these to believe on him were not so submitted to as that their evil disposition was yet mortified and they made faithful to him and so they might have served him as he did Joh. 5.14 15. but believe the Spirit saith they did And so in the other place the Holy Ghost affirmeth That as Christ spake many believed on him Joh. 8.30 31. and that our Saviour then spake to those Jews that believed on him And again the Holy Ghost faith Among the chief Rulers many believed on him Joh. 12.42 but because of the Pharisees they did not confess him So that these were Believers and therefore so called and not called Believers because they seemed or professed to believe which the Holy Ghost saith they did not nay the praise of Men had that prevalency with them that it kept them from profession of believing though it had not so great prevalency with these as with those Joh. 5.44 whom it kept from believing or yet put them in an incapacity of it so that these pointed to did believe is evident that it was not a feigned but true believing is evident for else in continuance in it they could not be saved that they were yet short of the knowledge of the Truth c. is express that if they continued in his words received by this Faith they were even then his Disciples and they should know the Truth and the Truth should make them free is express so that here is one Degree of Faith yet short of a real New-Birth which yet abiden in is certain to be effected and was after in many of these as appears in comparing John 3.1 2 3 4 5 6 18. and John 7.50 51. with John 19.38 39 40. 2. The other Degree of believing in which by the prevalency of the Light seen Col. 1 12 13. 1 Pet. 2.3 5 9. Phil. 3.7 8 9. and Grace believed the Heart
same Spirit and Covenant yet there is as much difference between this given and that promised as between a handful or first Fruits of the Corn and the whole fulness of the Harvest which is in this making of the Covenant now treated of in which it appears they shall all be made sinless and righteous perfect in the love of God and one another compleat in all true holiness II. And I will be their God and they shall be my people Jer. 31.33 30.22 32.38 Ezek. 11.20 Exod. 3 4 6 20. Psal 120. And this appears in that which went before in verse 32. and several places to be spoken emphatically to be understood in a higher sense and after a more eminent manner then ever before for he was their God and they his people when they were afflicted in Egypt and in more manifestation when they were in the Wilderness and still more appearingly when they were setled in Canaan and his Worship setled among them and of these remaining while Jeremiah prophesied among them and still more manifestly in special manner Rom. 9.24 25 26. he is our God who believe in Christ and receive of the first Fruits of the Spirit and we his people but here is cleerly more implied to be done after those dayes and here and elsewhere exprest as namely That he will multiply his wonders among them and his favours on them so as he will make himself known to all Nations to be their God Ezek. 36.36 37.28 Isa 60.14 Ezek. 37.26 27. and make them known to all Nations to be his peculiar People when the Heathen shall know That he is the Lord and That he doth sanctifie and build Israel and shall acknowledge them The City of the Lord The Sion of the holy one of Israel yea he will set his Sanctuary in the middest of them for evermere yea he saith My Tabernacle also shall be with them yea I will be their God and they shall be my people And so he hath opened his own meaning And what this Sanctuary and Tabernacle is and from whence it comes and where it shall be he hath told us viz. Jesus Christ The Son of God The Son of Man The Man in whom the fulness of the Godhead dwels bodily he that is in the Father and the Father in him he is the Temple and Sanctuary and no other like the old Temple or new formed Church-Governments under the Gospel in this City for the Lord God Almighty Rev. 21.22 Ezek. 37.22 24 25. 34.23 24 30. and the Lamb are the Temple of it and he the Son of David shall sit on the Throne and be the mighty King and Governour among them and Christ also coming with his Saints those that in Spirit are now in Heaven the Jerusalem that is now above these shall come with their Lord and Master down from Heaven and receiving their Bodies glorified the great City the Holy Jerusalem descending out of Heaven from God having the Glory of God upon her Of which it is said I saw the holy City Rev. 21.2 3. new Jerusalem coming down from God out of Heaven prepared as a Bride adorned for her Husband And I heard a great voice out of Heaven saying The Tabernacle of God is with men and he will dwell with them and they shall be his people and God himself shall be with them their God Thus we have it cleerly opened so that these Saints this spiritual Seed Dan. 7.14 27. Ezek. 48.35 See Part 2. chap. 18. shall be Princes among the people and sit upon Thrones with Christ raign with him And all the Kingdoms under the whole heavens shall be given to the people of the Saints of the most High and all nations shall serve him and the name of the City shall be from that day The Lord is there Thus will God be with them their God and they shall be his people Thus owned by him III. And they shall teach no more every man his neighbour and every man his brother saying Know the Lord for they shall all know me from the least of them to the greatest of them Jer. 31.34 saith the Lord. To know the Lord is both to understand and know That he is Jehovah and that he is infinite in Wisdom Power Goodness c. and to know that is acknowledge Jer. 9 24. Joh. 17.3 love and adore him as the Lord as he doth discover himself such a one in and by his Son Christ and thus to know the Lord every Man except Jesus the Son of God that hath lived or doth live upon this Earth in their several Ages have needed and do need to be taught this knowledge and it is the part of every Man Exod. 18.16 Deut. 4.34 39. 6.11 7.9 Joh 5 27. 11.16 1 Chron. 28.9 according to his understanding and Faith to teach and receive teaching from his Brother saying Know the Lord. But because in respect of some this is confest of all I forbear further proof onely because some conceit established Believers past this need since Christ came I shall consider the place alledged for it which is 1 Joh. 2.20 27. Ye have an unction from the holy One and ye know all things The anoynting which ye have received of him abideth in you and you need not that any man teach you but as that anointing teacheth you of all things and is truth and is noâ—ly and even as it hath taught you you shall abide in him This place being a sweet needful instructing Truth crosseth nothing here foresaid for the Apostle speaks here of a first fruits of that promised spiritually dispensed Jer. 31.34 Heb. 8.6 10.1 Joh. 5.20 Rom. 8.22 23 24 25. Heb. 11. 13 40. Heb. 11.1 and not of the Harvest as a pears in his former after-Discourse for as he that receiveth Christ receiveth all things with him but still according to his receiving either by spiritual discerning and believing or by open sight and enjoyment so he that knoweth Christ knoweth all things but still according to the manner of his knowing either through a Glass dimly by Faith or else in open view seeing as he is seen Paul confesseth the first to be now in this life but the later 1 Cor. 13.12 1 Joh. 3.1 2. at the time we are speaking of and so this Apostle confesseth the former to be now but the later not to be enjoyed till the time of the visible appearance of Christ And so he saith not Ye need not that any Man teach you saying Know the Lord for that anoynting teacheth you of all things but that he saith is Ye need not that any man teach you 1 Joh. 2.27 but as that anoynting teacheth you of all things c. that is as the Spirit in the Testimony of Christ in that Doctrine of Christ in which he hath helped you to believe in Christ and by that Doctrine teacheth you of all things do ye
desire whereof and confidence in God for his gracious Answer they lift up their hands to God g 1 Tim. 2.8 whence Prayer is so named lifting up the hands to God h Psal 141.2 and in Testimony of their desire and confidence in God for his gracious answering they laid on hand on the parties prayed for i Act. 8.17 28.8 Such and in such manner their laying on of hands 2. The Doctrine of laying on of hands it is that Doctrine or teaching of the Gospel of Christ and him crucified in which Believers are directed and encouraged to pray for good things to God with Promises of a gracious hearing that so they may pray and lift up hearts and hands in confidence in God and lay on hands in Testimony thereof And this being one of those Principles that by the Oracles of God were taught to all Believers of the Oblation of Christ it must needs be as common to all Saints as the Faith of the Oblation of Christ and the Oracles proceeding from it known and believed and so it cannot be meant of the act of laying on of hands for giving and receiving the visible Gifts of the Holy Ghost for speaking with other Tongues for such laying on of hands appears to be peculiar to the Apostles and was not common to all the first Witnesses Act. 8.5.15 17 19.6 1 Cor. 14.22 12.29 30. Eph. 4.7 8 13. Eph. 1.17 3.14 17. Col. 3.9 10. 1 Thes 3.12 Eph. 6.19 2 Thes 3.1 2 Tim. 1.6 Act. 6.6 1 Tim. 5.22 Rom. 15.30 31. Act. 13.3 Jam. 5.14 15 16 20. Philip though an Evangelist and had the gift of working Miracles and did many yet for this the Church sent two Apostles Peter and John and so it was an Apostle that laid on hands for this gift another time and not this onely but the gift of Miracles and miraculcus healing though given to more then the Apostles yet not to all Saints even in those first times when Miracles were most needful till Christ had been fully taught and Jesus proved to be he nor are these gifts affirmed to be of like continuation with other spiritual gifts so that that which the Gospel in the Doctrine of laying on of hands teacheth that is of continual use for all Believers is that here meant and that is for venting our desires by Prayer to God in the Name of Christ for his mercy and free-favour through Christ to be given in blessing with encrease of and establishment in the Faith to Believers and for fitting and furnishing such as have the word of Grace in their heart to preach the Gospel and to bless their Ministration and for Believers approbation fitness faithfulness and blessing that are chosen into Church-Offices and for ability faithfulness preservation and blessing for such as are sent and imployed in Message or business for the Church and Church-Affairs and for gracious support and helpfulness in and seasonable deliverance out of any temptation sickness affliction or distress that any Believer is in and such-like as for that anointing with oyle in the Name of the Lord mentioned it appears to be taken in a metaphorical and spiritual sense because oyle and anoynting used of old was a type of the gifts and graces of the Holy Ghost Psa 45.7 Isa 61.1 with which Christ was anoynted immeasurably and with which he in the Gospel anointeth Believers which in Scripture is called oyle and anointing and anointing with material oyle is neither commanded nor anywhere in Scripture mentioned to be done much less set forth as an Ordinance since Christ's ascension into Heaven and pouring forth the Holy Ghost in which Truth being come Types and Shadows cease nor is it but once mentioned that I finde while he lived on earth Mar. 6.13 Cant. 1.3 1 Joh. 2.20 27 28. and that was when bodily cures by Miracles were most in use but this is a constant Truth His Name is as an Oyntment poured forth and so those that believe in him are said to have received an unction from him yea an anointing that teacheth and so to anoynt those we pray over with oyle in the Name of the Lord Phil. 1.8 9 10 11. is in Faith and Charity fervently streaming both in Prayers and speaking so to declare that Name in the Vertues of the Blood and Sacrifice of him and the Love of God appearing therein with the reviving Instructions and Consolations it affordeth that the savour of his Oyntments may refresh the heart And this to be the Apostles meaning Jam. 5.16 20. appears in his own after-Explanation So that the Prayer of Faith and of the Faithful is the chief Ordinance meant here with lifting up the hands in confidence to God or also with laying on of hands in Testimony of confidence in God Mat. 7.7 11. Mar. 10.24 Joh. 16.23 24. he being a God hearing Prayers which is the Doctrine of laying on of hands or that which the Gospel teacheth concerning it namely the gracious Minde of God that in all our needs we should by the Prayer of Faith and of the Faithful seek help of him and that he will hear and help us graciously according to his word Psal 64.5 And yet to cleer it 3. This is farther to be noted That in Scripture Language 1 Cor. 11.20 23 24 28. a whole Ordinance in which are many particular Acts is sometime called by the name of one particular Act in it as The Supper of the Lord in which is Blessing Prayer Instruction Praise taking and breaking Bread and distributing Wine eating drinking and comemmorating the Death of Christ Act. 20.7 Act. 2.46 c. is called by the name of one particular Act in it even Breaking Bread When the Disciples came together to break Bread Paul preached c. Yea sometime that one Act is named so as to imply all the Ordinances Believers had in Fellowship among themselves and so the Temple of God Isa 56.7 his House where Sacrifices Offerings and burnt-Offerings and all Temple-worship was rightly used and so there Accepted is even therefore called The House of Prayer And so this Ordinance of Prayer in performance of which is Confession Petition Praise with bowing the knee lifting up the eyes the voyce the hands and sometime laying on of hands as it is sometime called Prayer sometime pouring out the heart c. so it is sometime named by one particular Act in it sometime by one Eph. 3.14 1 King 8.54 Psal 123. Judg. 21.2 2 Chron. 5.17 Act. 4.24 Joh. 7.27 32 33 34. 8.27 sometime by another sometime bowing the knees somtime lifting up the eyes sometime lifting up the voice but most frequently is the Ordinance of Prayer called by that Act in it of lifting up the hands Psal 8.2 When I lift up my hands c. and Psal 63.4 While I live I will lift up my hands in thy Name Yea the whole great suffering and so the Oblation and Sacrifice of Jesus
forth in Prophecies in which attending to this Testimony minding and believing it it will make all Wisdom's Sayings plain and open the meaning and rightness of them t Joh. 12.36 46. Prov. 1.3 7. 2.2 7. 8.9 Joh. 1.18 14.7 1 Joh. 2.20 27. 2. It hath its meaning in it self and the same is in its Discovery according to the plain import of its Sayings it abhors all Equivocations dissembling and pretending any Love or good-will more then really is u Prov. 8.6 7 8. 26.24 26. 3. It hath Evidences and Demonstrations of Wisdom Power and Goodness and Motives unmatchable to draw to the Belief of its Testimony w 1 John 5.6 9 10. Rom. 5.6 8. Act. 5.32 11.21 4. It is the Instrument and Medium by which the Holy Ghost convinceth of sin unbelief and error x Joh. 15.15 8.7 8 9 10 11. and bringeth the convinced in to Believe and love the Truth y James 1.18 1 John 3.19 and leadeth Believers into all Truth z Joh. 16.13 14 and he that believeth this Testimony believeth the Truth and it being in them and they living according to it they are of the Truth a 1 John 3.19 and in the Truth b 1 John 2.5 2 John 4. and the Truth is in them c 1 John 1.8 2.4 3 John 3. and such as teach it are Ministers of the Truth d Rom. 15.8 2 Tim. 2.15 and such as acknowledge profess and obey it do acknowledge profess and obey the Truth e Heb. 10.26 1 Pat. 1.22 2 Joh. 4. 3 Joh. 3 and such as turn from it turn from the Truth f 2 Tim. 4.4 and such as oppose deny and resist it do oppose deny and resist the Truth g 2 Cor. 13.8 2 Tim. 3.8 So that we are well directed for knowing of Truth to the Law and to the Testimony in which Truth is and all the sayings thereof are true yea all the sayings in Scripture as they witness of this Testimony and are opened by this Testimony and agree in one with this are true and not only true but they are also exceeding plain as may be seen in that foresaid 1. In that God and Christ have affirmed these sayings to be not onely true but also plain and right h Prov. 8.6 9. Isa 45.19 Eccles 12.10 2. In that he affirmeth the end for which he hath written them to be that we might know the certainty of the words of Truth i Prov. 22.20 21 Luke 1.3 4. Ephes 4.3 4. Rom. 15.4 3. In that our Saviour directeth and commandeth for knowing and finding Truth to search the Scriptures k Joh. 5.39 to minde what is written and how we read in the Law and Testimony l Luke 10.26 Isa 8.20 and to apply the Ear to his Knowledge and so the Heart to the Words of the Wise that have written by his Spirit m Prov. 22.17 18 20. 4. In that our Saviour promiseth blessedness to such as believe on him as the Scripture hath said n John 7.38 avouching all that keep not his sayings that do not Believe Love and hold to his sayings to be no Lovers of him * Joh 14.28 5. In the Profession of those inspired with the Holy Ghost in the knowledge of the things of Christ that they spake them in the wisdom and words which the Spirit gave them to speak o Act. 2.4 1 Cor. 2.12 13. and this sincerely without craft in all plainness p 1 Cor. 2.17 4.2 2 Cor. 3.12 and not with a veil over their face 6. In the confession of those that have believed this Testimony that his Word is true very pure q Psal 119.160 140 130. Eccles 12.10 and bringeth Light and giveth Understanding to the simple 7. The Title put on this Testimony as The Word of Truth the Scripture of Truth r Col. 1.5 Dan. 10.21 8. The Commendation and Approbation of such as are diligent in searching the Scripture to see what is Truth and take heed to the Word of Prophecie as to a Light s Act. 17.11 2 Pet. 1.19 Now if the sayings of the Gospel in the Testimony of Christ have not the sense they naturally and plainly import where then is the Truth of God and Christ his Affirmation or the fitness in his words for his ends to give the certainty of the Knowledge of Truth or what Profit in following his direction in searching the Scripture or where is the Truth of this Promise or of the Prophets and Apostles Protestation or of the Title of the Gospel or why are any commended for searching it If it have not the sence it importeth in its own sayings who then shall tell us the sense what Man what Apostle what Angel or what Spirit when we are warned to hear none that speak other or beside that by these before already preached and written who have professed also before God That they did not lye in the things they writ and God hath born Testimony of them Gal. 1.6 9 12 20. Heb. 2.4 So that their sayings in this Testimony are true and plain and have the sense they plainly import and what the Prophets and Apostles have spoke and writ of this Testimony God hath spoken by them and if we believe God to be true and love him then will we believe and love his sayings and so to the Law and to the Testimony for the discerning of every Whisper Spirit Doctrine Opinion and Saying and if they speak not according to that Word there is no Morning-Light in them wherefore let God be true and justifie him in his sayings and let every man whisper Rom. 3.4 Eccles 12.10 Doctrine or Spirit that speaketh not according to his sayings be to us a lyar knowing his Words are true upright and plain though the wisdom of the flesh be enmity to them whose oppositions I will endeavour to remove CHAP. 3. Of the Enmity of Flesh and Satan to Him THe carnal Minde or Wisdom of the Flesh is Enmity against God a Rom. 8.7 so that the natural Man having no other but the Wisdom of Men the Wisdom of this World though never so learned wise prudent doth not approve or receive the things of the Spirit or his sayings but accounts them Foolishness b 1 Cor. 1.18 19 20. 2.5 6 41. And among the rest in this one thing hath this Enmity appeared in that it accounts light of the sayings of the Spirit of God in the Scripture and of that Knowledge given in the plain Testimony thereof c Jer. 8.9 and pretends in its fleshly Minde to a farther and better knowing d Job 11.11 12. Col. 2.18 by which it presumes to understand and to amend contradict the plain Sayings of God and to frame sayings better truer and safer for Men to believe and receive e Job 4.17 18 19. Isa 40.2 8. Isa 40.13 14. In which thinking to
be wise they become most foolish and their Wisdom and their Knowledge perverteth them f Rom. 1.22 1 Cor. 3.19 20. Isa 47.10 or else such filth and blasphemy would never come out of their Mouths much less have been set forth by their Pens as to say That the Scripture contains not all things necessary to Salvation That it is full of Obscurity a killing Letter a dumb Judge inky Divinity a Nose of Wax that may be bended any way That every Heretick proves his Heresie by Scripture and That the Scripture is fitted to the time and variably understood so that the sense thereof is one while this another while that according as the Church is pleased to change her Judgement in determining the sense and That the Gospel was written not to rule our Faith but to be ruled by it and so though a Point of Faith be affirmed never so plainly in Scripture yet it is but sub judice and doubtful without a higher Determination though herein be Difference among them who shall give that Determination some say The Pope some say A Council some say The Pope and the Council both consenting some say A Synod or Convocation of learned and holy Men some say This gathered Assembly or Congregation some That and some say Humane Reason in a Logical Discourse and some say The infallible Spirit in this or that Man And thus do they draw Men from God and his Word rejecting that as of none effect occasioning divisions and contentions without number and so in multiplying Sects not onely seducements from the Faith but wars and ruines are like to follow And Satan that takes advantage from the Flesh to rule in the Hearts of Unbelievers is alwayes at hand subtil and diligent to set forward this evil business and he will abuse Reason use subtil and provoking Motives yea and bring Scripture Sentences with some word subtilly left out and also vent Spirations with boldness though false yea pretend to move to confidence in God though out of his way and to help one to a better condition yea he attempted this where he had no advantage g Mat. 4.3 9. Luke 4.2 11. how much more will he do it where he hath the advantage of corrupt Flesh to work upon yea to keep his possession by some unclean lust or to disturb the proceedings of Truth he can transform himself into an Angel of Light and confess Jesus to be the Holy One of God h Mark 1.23 24. 3.11 and pretend to help Believers in Christ to a better condition i 2 Cor. 11.3 14 and he can teach his Ministers to do the same and much more to maintain some false Doctrine or keep the hold of a false Spirit to rent the Union and disturb the Faith and Fellowship of the Saints and yet be counted of that Number and for this end to make Confession of the Truth and give an Honourable Testimony to the Servants of the Truth and yet vaunt of some higher things to lead men to k Act. 16.16 17 18. Phil. 1.15 16. 2 Cor. 11 13 14 15.18 Thus busie is Satan ruling in the Wisdom of the Flesh whence the Wisdom of the Flesh and so all carnal Men are full of oppositions against the plain Testimony of Scripture yea sometimes some in some measure gracious are yet by Satan and his Instruments and the remaining Flesh in them in some measure tainted so as from many Men we have many Objections against the plain sayings of the Gospel and the plain appearing sense imported by them And notwithstanding all said in the Scriptures quoted in the first and second Chapters yet will they neither give that Glory to God themselves to believe him on his word nor suffer those that do to be at rest but seek to trouble and unsettle them many wayes and the wayes by which they endeavour to trouble Believers are especially three first by Spirit or pretence of Inspiration and speaking from an infallible Spirit Secondly by Word in Queries or subtil Reasonings and Philosophical Disputes Thirdly by pretence of Scripture alleadging it with some addition or diminution or wresting of all which we are forewarned to beware l 1 Joh. 4 1. Col. 2 8. 2 Thes 2.2 I shall endeavour to remove the most usual Objections which each of them do make CHAP. 4. An Assay to remove the Objections of those that pretend Spirit come clothed with Pretence of Inspiration and Zeal Object 1 YOu have nothing but Letter what you read in other Mens Writings but I have the Spirit the infallible Spirit God hath inspired this to me and it is God within me that speaketh by me and that I speak is the true Sense and Minde of God your Sense imported by the Letter is carnal and fleshly and of Man and so not the true Sense Answ 1. Your boasting discovers your unsoundness for he that speaketh of himself seeketh his own glory a John 7.18 and not he that commendeth himself but he whom God commendeth is approved b 2 Cor. 10.18 2. Your bearing witness of your self makes you like the Heathen Idols c Isa 44.9 and your witness not true d Joh. 5 31 32. and coming in your own Name pretending the Name of Christ as if you were Christ declares you to be a false Apostle or Prophet e John 5.43 7.18 Mat. 24.5 24. 3. For the true Christ full of and led by the Holy Ghost gave every Answer to the Tempter with Thus it is written f Mat. 4. Luk. 4. and directed all his Hearers to search the Scriptures and the true Apostles though filled with the Holy Ghost yet did magnifie the Scriptures fore-written and proved and made known all their Doctrine by them according to the Command of God g Gal. 1.8 16. Rom. 16.25 26. Act. 17.2 3. 18.28 26.22 23. And that Spirit or that Man pretending Spirit which heareth not submitteth not to believe obey and be determined by the Doctrine and Saying of the Prophets and Apostles is not of God h 1 Joh. 4.6 2 Pet. 3.2 Wherefore that Spirit that speaks of himself is not of God for the Holy Spirit never speaketh of himself but he witnesseth of Christ and sheweth and teacheth the things of him and that in bringing to remembrance the Sayings of Christ by himself or his Spirit in the Prophets that were written and he had before taught his Apostles that they might witness them to us and we believe through their word i Joh. 16.13 14.26 Luk. 24.25 26 44 45 47. Joh. 17.20 And those that by Faith do know That the world was made by God k Heb. 11.1 2. and that it is preserved and upheld by God through Christ l Psal 35.3 Col. 1.17 and that the Scripture was given by Inspiration of God m 2 Tim. 3.16 and Christ sent forth and to have done all things according to the Scripture n Act. 13.32 33.
to turn aside therefrom so proud to think you know more and better than all these so singular from all other Men in your Opinion and Way know you not it will be an Offence to our learned Men and Teachers and lay a blemish on them and our Fore-fathers as if they were mistaken and did erre Answ We have a plain Answer to all this in the Doctrine of Christ that all Doctrines Sayings Interpretations Glosses Sences Traditions that are not found in the Law and Testimony that have but the Doctrine and Tradition of Men to warrant them how many learned and how ancient soever they be yet they must not be taken because their Words and Sense to be therefore right but must be rectified and brought to the plain sayings of Truth and all not so rectified must be rejected And thus did our Saviour rectifie the commonly received sense of the Law and rejected the false Glosses a Mat. 5.21.22 39. Mar. 10.3 9. and so he hath likewise taught us That it is in vain and makes the Word and Sayings of God of none effect to teach and believe and worship God with and by the Doctrines Traditions and Opinions of Men that are not in the Sayings of God and so not of him but of men how many learned holy or ancient soever they appear b Isa 29.14 Mat. 15.1 9. Mar. 7.1 14. And he hath likewise taught us That every Plant which our Heavenly Father hath not planted must be plucked up and God's own Sayings Believers are to justifie whoever be thereby found a lyer letting such lyers alone not being troubled with fear of offending them because they be blinde leaders of the blinde c Mat. 15.13 14. 11.19 Rom. 3.4 The Jews of old were commended for observing the plain Words and Sayings of the Law though many right holy Men for divers Generations before had not done so exactly according to the plain saying of the Law d Neh. 8.14 15 16 17. yea the Priests and Scribes of the Jews in Herod's time when they answered a Question with a plain saying of Scripture erred not in the Answer given e Mat. 2.5 6. so victorious is the Truth in its own sayings Nor is it Pride or sinful Singularity or just cause of Offence to any to believe the Sayings of God to be true whoever be reproved as a lyer thereby but rather true Humility in laying aside our own Wisdom and desire of Repute with humane Rabbies and it is Obedience to God in justifying him in his Sayings which are never rightly understood but in believing them f 1 Cor. 3.18 19 20. Rom. 3.4 so that he that believeth the plain sayings in the Testimony of Christ to be true will not hearken to or be waved by this Objection Object 2 It is not like yea not possible yea against Reason That Moses should speak of so low a business as the Creation of this visible World with visible Heaven Earth and Creatures or That from one Man and one Woman the World should be so people'd by Noah 's time or That eight Persons with Creatures of all kindes should be preserved a whole yeer in such an Ark as is mentioned when all the World of Mankinde and other Creatures besides should be drowned or That if the World were so drowned that it should be so people'd and inhabited so fully by Abraham 's time or That there should be Three in One God and yet God but One or That God in the Person of his Son should become Man or That that Man should be God and yet die or if as Man he died that that very Body that died should be risen again and ascended into Heaven and remain so long in the Heavens or That by his Death and Righteousness other Men should be saved or That if there be such a thing as Eternal Salvation if God made all Men and Christ died and gave himself a Ransom for All that All should not be Eternally saved or That there should be a Resurrection of all the Bodies that have died since Adam 's time c. Answer These are all such plain Blasphemous and Atheistical Assertions that they are rather to be abhorred and answered with silence and departure than any parleying about such Absurdities and Infidel-like Blasphemies according to the Counsel given us not to answer but depart g Prov. 26.4 14.7 Isa 36.21 yet because many devise Allegories to make them true in an Allegorical Sense thereby to colour their Atheism and Unbelief and pretend a Fancy of higher things though they are vain Fancies and Dreams Prov. 26.5 we may give an Answer beside plain Denial which yet were enough And so it 's answered That however Types and Shadows and Parables might be Allegorized to an Agreement in a spiritual sense with the substance of Truth shadowed and typed Col. 2.17 2 Pet. 1 16. 2.1 2 18. Jude 12. yet the Truth it self is no Type or Shadow no Fable nor can there be any higher Business so as it admits not of Allegorizing and such as fancy Allegories to shew something more high and spiritual their Allegories are vain Dreams Fancies meer Winde and Vanity As for others not so far departed from the Faith that yet not believing the extent of God's own Sayings about his own Works of Creation Redemption and Extention of means that men might partake of Redemption c. who to colour their Unbelief bring in Forrain Senses and limiting Interpretations as if the words of a Man concerning the work of a Man and not the Words of God concerning the Works of God and so where he faith All men every man they gloss it Some of all sorts if he say The world and The whole world they will gloss it The world of the Elect. Whereas in a saying that is of God and his works if general and large and no saying of his contradicting it at any time there can be no limitation let not mortal Man presume to be wiser than his Maker But our Saviour's Answer may serve for all these who tells us That Unbelief and Ignorance of the Scripture and of the Power of God is the cause of all such Errors g Mat. 22.29 Mat. 12.24 and disables to give any right Interpretation Allegorical or Logical Object 3 You have the Scripture but in a Translation and have not sufficient Words to import the full sense of many Words in your Language which the Hebrew and Greek the Original in which the Scriptures were writ do import therefore the sayings are not plain to you that understand not the original Tongues Answer This is a meer gull to deceive the ignorant that their Rabbies might be Lords of their Faith for against this Objection we may finde in the Scripture it self many things viz. 1. That all words are not in every sentence to be taken according to the full extent of the Etymologie of the word as where it is said Our Saviour will
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
of his suffering and Sacrifice or Ransom offered and so mediating between God and Men evidenceth him to have given himself a Ransom for Men but how many even all Men. And of this the Apostle was ordained a Preacher and professeth in this also to speak the Truth in Christ and not to lye and in teaching this to teach in Truth and Verity And what can be said more or more plainly or with greater earnestness and asseveration to shew That Christ died and gave himself a Ransom for all Men And yet to remove all stumbles and doubts and make it most cleer That he gave himself for all Men we have one word more 4. To consider the Qualisication and Character given us of those Men for whom Christ died and gave himself a Ransom to God and this is express That they were and were so viewed even ungodly unjust sinners and enemies to God and this is intimated here in Tit. 2.14 He gave himself for us it is not said for our desires or requests or deserts no we were fallen sinners without strength enemies in captivity to sin death Satan which is intimated in the next words That he might redeem us c. but in other places it is fully and plainly exprest yea assirmed 1 Tim. 1.15 This is a faithful saying That Jesus Christ came into the world to save sinners and in due time Christ died for the ungodly again Rom. 5.6 1 Pet. 3.18 Christ also hath suffered for sins the just for the unjust yea the Believers have not been ashamed to own themselves in this number also of whom saith Paul I am the chief Rom. 5.8 And while we were yet sinners Christ died for us And all have sinned Rom. 3. and come short of the glory of God being justified freely by his grace through the redemption that is in Christ Jesus whom God hath fore-ordained or set forth to be a propitiation 1 Joh. 2.2 even for the sins of the whole World through saith in his blood and that in his setting him forth to declare his righteousness for the remission or passing over of sins that are past through the forbearance of God yea to declare at this time now Christ is so manifested his righteousness that he might be just yea Psa 145.8 9 17. 36.5 9. Rom. 3.3 4 6. Act. 13.39 Rom. 4.5 so known to be in all his merciful Dispensations to men from the beginning of the World and to the end of it and in his judgings of Men and the justifier of him that believeth in Jesus And all this given as the Ground Demonstration and Proof of the Truth of that fore-assirmed namely That the righteousness of God without the law is manifested being witnessed by the Law and the Prophets Rom. 3.21 22 23 24 25 26. even the righteousness of God which is now manifested and by saith of Jesus Christ the cleer Doctrine of the Gospel in which he as the Object of Faith is set forth to be received in believing unto all that is as true for them and tendered to them and upon all that believe for there is no difference Till Men believe and receive it or obstinately reject it it is alike for all and to be preached and tendered unto all and to this end that they might receive it in believing here no diffence and in believing it is upon Believers they all and every one receive it and have it and even so in believing they have it there is no difference in this neither for all have sinned c. which brings fully to that understanding of the word Us Tit. 2.14 to signifie us men us sinners and so all Men and so those for whom Christ gave himself an Oblation and Sacrifice and Ransom to God are mankinde all mankinde Adam and all his Race even all men and when the Oblation of Christ as offered to God for men is only spoke of whether it be in terms of Death or Ransom they for whom he died and gave himself are set forth in those general terms Men all Men Sinners Unjust Ungodly c. such phrases in so speaking of his Death and Ransom as to say He died for his Elect or for Believers or for his Church or such as were appointed to believe on him are not in the Scripture nor Scripture-like but the devices of men thinking to be wise and so in an unbelievingness conceive harshness absurdities errors and danger in the terms of the Holy Ghost and presuming to be wiser than their Maker and to direct the Holy Spirit what terms to breath in finde him out those foresaid terms as more true and safe terms to deliver his minde in but it 's plain and enough said in a former Treatise Universality of God's freegrace to Mankinde yet unshaken by all the attempts against it which also are answered by a learned and godly Brother beside the Answer fore-given in all which it appears That Christ is set forth in the Scripture to have died for all and given himself a Ransom for all men CHAP. 7. 5. For what Christ offered this Sacrifice for us Men. THis is in general intimated Tit. 2.11 12 14. but express in other places That it was for our sins not to purchase any Liberty for sinning Gal. 5.13 Psal 45.7 nor for love of our sins for he loveth righteousness and hateth sin and wickedness but because he loved us and saw us necessitated to suffer for our sins and so in a perishing condition and remediless distress by reason of our sins therefore he came and gave himself in our stead to suffer for our sins the curse that was due to us and so to make an Atonement and escape for us which is here cleerly intimated in saying He gave himself for us or in our stead to work redemption for us and purchase for us and that also to this gracious end That he might redeem us from all iniquity which is a farther business to be spoken in the next Point and Chapter but of the former that done and obtained by him for that end and so far for what he gave himself which is not only intimated here Gal. 1.4 1 Cor. 15.3 1 Pet. 3.18 1 Joh. 3.5 Heb. 10.12 Rom. 3.23 6.23 Gal. 3.10 Heb. 9.22 23. Psal 40.6 7 8 49.7 8. Mie 6 7. but in other places fully and plainly express'd as that He gave himself for our sins He died for our sins c. Hath suffered for our sins He was manifested to take away our sins And after he had made one Sacrifice for sins for ever he sate down on the right Hand of God for so it is We have all sinned and come short of the Glory of God and in this no difference And the wages of sin is death and so we all fall short of those righteous affections and services which the Law of Ten Words require and so deserve to suffer the Curse and so without shedding of blood and suffering
it is called The Faith of the common Salvation being The Vision of All. And this Doctrine of the Oblation of Christ is rightly called The Vision of All because that Jesus Christ Rom. 1.1 2 3 4 5. so to be preached for the Obedience of Faith to all Nations for offering this Oblation First he did take the Nature of all Mankinde he was made under the Law for all he bare the sins of all he died for all gave himself a Ransom for all calleth all enlightneth all is God's Salvation for all and being all this God will have him so to be preached to all and set forth as an Object of Faith for all yea as he is The Saviour of the World The Propitiation for the sins of the whole World All which are before shewn in treating of the Oblation by plain sayings of Scripture and yet this is still farther to be noted about this Vision or Doctrine Joh. 20.31 Luk. 1.1 2 3 4. Eph. 3.3 4. Ioh. 3.14 15. Heb. 2.2 Col. 1.28 1 Cor. 1.30 Rom. 1.16 17. That God will have it plainly written and declared yea it is so written and in Ministration to be held forth to all yea so explained and elevated that all and every Man may behold and read it for his healing yea see himself perfect in Christ that is perfectly satisfied for and redeemed from the Curse of the Law by Christ and in him fulness of Wisdom Righteousness Sanctification and Redemption yea fulness of Spirit and Life so as beholding him he may believe and in believing receive it all And Isa 55.4 1 Joh. 4.9 10 14. Eph. 2 13-18 2 Tim. 1.10 as this is set forth as a common Salvation to all so likewise the preciousness and efficacy of the Blood and Sacrifice of Christ the immensness of the Love of God to Mankinde in the Gift of his Son and commended through his Blood the open way of approach here-through to God and so bringing Immortality and Life to Light by the Gospel And so the Ground Isa 55 1-4 Mat. 11.27 28. Rev. 22.17 Isa 45.22 Heb. 2.2 Freedom Motives and Helps for all and every or any one to come in and believe and the certainty of enjoyment in believing and sure hope of Glory these to be declared that he that heareth beholdeth and readeth the same may be saved and run to the enjoyment of all in Christ These things being all in plain sayings of Scripture before cited often sheweth That such is the beginning of his Word and that it is the Vision of all in which such Testimony of Christ and good News for Mankinde and so the Key of Knowledge opening the Door to the Knowledge of the Kingdom Oh loving and glorious Christ Oh excellent Oblation Oh blessed Gospel Of which Gospel-Testimony concerning the Oblation of Christ I will say yet one thing more about its Usefulness in Ministration CHAP. 11. The Vse Ministers of the Gospel are to make of this Doctrine THe Oblation of Christ for us all Tit. 2.14 3.4 and the Love of God to Mankinde therein appearing as before declared is that with which by the appointment of God and Christ and the Teachings of the Holy Spirit the Ministers and Preachers of the Gospel are to do their whole Work for convincing Men of Unbelief and drawing Men to Repentance from dead Works Heb. 5.12 6.1 2. and Faith towards God and instructing them in the Doctrine of Baptisms and laying on of Hands and Use of all the Ordinances of God and for confirming their Faith in the Resurrection of the Dead and of Eternal Judgement This being the Foundation of all these yea 2 Cor. 5.14 15 19.20 21. 6.1 2. Isa 28.12 26. Rom. 5.1 2.5 8 9 10 11. 8 32-35 Heb. 9.28 Tit. 2.11 14. 3.4 by and with this Doctrine of the Oblation of Christ for us all to extend press Reproofs Exhortations Beseechings Instructions and Consolations yea with this and by this to direct to Peace with God and Confidence in him and Hope of the fruits of the Mediation and Intercession of Christ and so to a comfortable waiting for his coming again yea in that before said and places alleadged it plainly appears That this Oblation of Christ and the Love of God to Mankinde appearing there-through is that Grace of God saving to all Men and that which in the appearance in the evidences of it specially in the Gospel-Declaration saveth and teacheth Tit. 2.14 3.4 5 6 7. it saveth the Beholders of it by the washing of Regeneration and renewing of the Holy Ghost which here-through he richly sheds on them that being justified by his Grace they should be made Heirs according to the Hope of Eternal Life And this to be affirmed to stir up Men to good Works also Tit. 3.8 3.11 12 13 14. For this Grace of God saving to all men in its appearing teacheth us That denying ungodliness and worldly lusts we should live soberly righteously and godly in this present world looking for the blessed hope and the glorious appearing of the great God and our Saviour Iesus Christ who gave himself for us that he might redeem c. So precious a Stone is he that so set forth effecteth such things and so precious an Oyntment in the Spirit 's going forth in this Doctrine is this 1 Joh. 2.19 20 21 27 28. That it teacheth Believers all things and is Truth and is no Lye yea and so fully teacheth them that they need not that any Man teach them other Doctrine or in other Manner but as this Anoynting teacheth them of all things yea no otherwise then by and with this and according to this were they to be taught So that all that the Ministers of the Gospel have to do in their Ministration they are as they desire approbation of 1 Cor. 1.17 18 21 23 24. and blessing in their Ministration from God so to do all their Ministration by and with this Oh that they would all be perswaded to this But this having always been rarely found Isa 28.12 14. 29.10 11. Psal 118.22 Mat. 21.42 Act. 4.11 That the profess'd Teachers and Builders in the Church would hearken to but rather slight this as a mean way of teaching yea and in these dayes it being rarely found either in practice or approbation among many professed and admired Ministers of the Gospel I shall hint a little more to evidence That with this Doctrine of the Oblation of Christ for us all they are to do their whole Business in their Ministration 1. This is that set forth and appointed to be set forth by God even the Father for this end Rom. 3.25 26. 1 Joh. 2.2 Him hath God set forth to be a propitiation through Faith in his Blood to declare his righteousness for the remission of sins c. And to the Ministers he hath said Isa 28.12 16. This is the rest wherewith ye may cause the weary to rest
12.4 1â— 32-35 Mat. 24 12. for though knowledge shall abound yet wickedness and Seducers will abound also And whatever shaking of worldly Powers and burning of the Whore and destroying of the Body of Antichrist there shall be yet the Beast in the worldly Powers and the false Prophet 2 Thes 2.8 Rev. 19.11 20. with the Spirit of Antichrist remaineth till the personal appearance of our Lord Jesus Christ and the cross of Christ is to be accepted till then and the Life of Believers in respect of such glorious appearance is hid with Christ in God and they in that respect dead and not to look to appear in Glory Col. 3.1 2 3 4. Phil. 3.20 21. till he appear in Glory that we may appear in Glory with him which will be a better Glory than that thought on to be had in this VVorld even a likeness to him which the Saints look for in his coming besides when the Sons of God are so manifested Ezek. 11.18 19. Eph. 5.27 Act. 3.19 20. 1 Cor. 1.8 Mal. 3.17 18. Rom. 8 19-23 they shall not be of divers Opinions nor in divers Forms of Church-Government as now in some things many may be but of one minde and heart free from all spot of sin shining in holiness and this manifestation of them expresly said to be In the day when he makes up his Jewels or special Treasure explained to be when the Bodies of the Saints are raised and become immortal and the whole Creation renewed so that as the Creature waiteth for the manifestation of the Sons of God Col. 3.4 Phil. 3-20 1 Joh. 3.2 that it may then enjoy its Freedom so the Sons of God wait for the manifestation and personal appearance of the Son of God our Lord Jesus Christ that he appearing in Glory they may appear in Glory with him and so be manifested the Sons of God Thirdly the knowledge and belief of the Testimony of Christ concerning his personal coming in such manner and to such ends as is said is profitable being minded to help and move all that believe in Christ 1. To keep them from inordinate loving Rom 8.18.2 Cor. 4.17 18. 2 Tim. 4 8. and pursuing the Glory riches or pleasures of this world and to enable them to count the cross of Christ and sufferings for his sake great riches and so to bear it with patience and go through it with fortitude c. 2. To attend upon Mat. 28.19 10. 1 Cor. 11.2 26. 1 Tim. 6.13 14. 2 Tim. 4.1 2 3 4 5 8. and hopefully use all the Ordinances of Christ according to opportunities given till he visibly and personally come again that being the time of their ceasing 3. To long and wait with patience in well-doing for this coming of the Lord Rom. 8.23 1 Cor. 1.7 Jude 21. that we may be found ready and unblameable at his appearing Phil. 3.20 1 Thes 1. â—â— 2 Thes 3.5 Heb. 9.28 Tit. 2.13 2 Pet. 3.12 13. And thus having gone over the three distinct Branches of the Testimony of Christ and that so as I desire to have them beheld as one whole and entire Testimony I shall sum them up together CHAP. 21. The Conclusion of this Part in summing up the Testimony HAving treated distinctly of The Oblation The Intercession and The coming again of Christ desiring 〈◊〉 Scriptures speaking of each to be well minded I shall add a word or two to shew how all Three are included in one Testimony and are indeed one intire Testimony even the Testimony of Jesus that is The Spirit of Prophesie and one included in the other and all joyned in one in the Testimony in divers places set forth in one John 3.16 17. there is affirmed the Love of God in the gift of his Son in which the Oblation is affirmed and there is set out the End of his coming even to save and that he might save there is his Mediation and Prevlency of it in use of means to apply intimately affirmed and there 's the blessed Hope in his coming for all that obey his call that they might not perish but have Everlasting Life so is his coming again intimated 2 Cor. 5.19 20 21. There is both the Oblation of Christ vers 14 15 19. and the Fruit of the Intercession of Christ vers 18 20. and the coming again of Christ vers 10 21. yea all Three together vers 21. intimated Tit. 1.1 2. There is the Object of Faith set forth in the Gospel called The Faith of God's Elect which is Christ as he hath offered the Oblation and there is the Fruit of his Intercession in the acknowledgement of the Truth which is after Godliness and there is intimate his coming again in which is given that hoped for the Hope of Eternal Life And yet because his Oblation in his Humiliation and Exaltation is the Foundation of Faith and the Key of Knowledge and that which gives Light and Understanding into all the whole Testimony and being believed lead into all Therefore we shall finde That that is sometime onely expresly named and yet the other two secretly in the same saying and so with Inclusion of Intercession and Hope of his glorious coming when not named Christ as he hath offered the Oblation c. is named as the whole Testimony 1 Cor. 2.2 so Paul summed up all the Gospel and Doctrine he determined to preach to the orinthians to this even Jesus Christ and him cruciâ—â—â— where the Oblation is express the other included And again he summed up the Gospel he preached and which Believers received and in which they stand and by which if they keep in remembrance they are saved 1 Cor. 15.3 4 5. to this How that Christ died for our sins according to the Scriptures and that he was buried and that he rose again the third day according to the Scriptures and that he was seen c. In which the Humiliation and Exaltation of Christ is comprehended his Oblation express his Intercession and coming again included in that saying According to the Scriptures And such a brief sum explicated 2 Cor. 5 14-24 And so in such a brief sum the Love of God to Mankinde is testified 1 Jo. 4.9 10. Vers 14. Ioh. 3.14 15 16 17. In this was manifested the love of God toward us because that God sent his onely begotten Son into the world that we might live through him Herein is love not that we loved God but that he loved us and sent his Son to be the propitiation for our sins And again shorter and the same was in like manner testified by our Saviour and that also as the Ground of Preaching the same for Men's healing and as the Oblation and Love of God to Mankinde appearing there-through is sometimes named for the whole Testimony so in some places it is shewn how this known and believed saveth and leadeth into all Truth and so teacheth Believers I will instance but two places 1. Tit.
33.14 15 24 29. extending mercies to allure them and while they did hang back using Judgements and Chastisements to take down their pride and break them off their enterprize and bow their Ear to hearken to the Voice of God in Christ so that God dealt graciously with the World at that time and it was justly for great ungodliness and sinning against the mean of Grace overthrown with Water And the teaching of the Gospel thus revealed and such Evidences in such manner taught Gen. 15. continued and was still vouchsafed after the Flood to the whole World again and such as before the chosen Teachers as Noah Sem Arphaxad Salah Eber Peleg Reu Serug Nahor Terah Abraham and such as through their Teachings were converted and fitted And how many of these were living together or at one time in divers parts of the World who can tell But this we know That Noah so prayed for and prophesied of Sem that implies no less Gen. 9.27 than that the Church should be in his House as God useth to put his Word in his choice people that are his House that it may sound forth from them to bring in others And Sem lived five hundred and two yeers after the Flood so that if he did not out-live Abraham yet he was living on the Earth when Abraham offered up Isaac his Son and he was a Priest and Teacher of God in the Church and for and to the whole World I will not determine That he was Melchizedec that blessed Abraham though probabilities of it enough might be given nor will I say any thing more of Arphaxad and the rest but That the Gospel thus revealed and rumoured and the Goodness of God in his workes of Creation and Providence thus evidenced being thus taught by those Elders that feared God was for the good of all Men and saving to them and such as did receive the same and abide therein were saved thereby I suppose none questions And if we proceed a little farther to the time of Job Job 19.25 26 27. which very probable was before Moses however not in that part of the World where the Children of Israel lived and what knowledge he had of his Redeemer we may read and what way they then looked for and found the Knowledge of God their own words testifie Bildad saith Enquire Job 8.8 10. I pray thee of the former ages and prepare thy self to the search of their Fathers c. shall not they teach thee and tell thee and utter words out of their heart Iob 15.10 And Eliphaz gives this as the Reason of their Knowledge With us are both the gray-headed and very aged men c. and how profoundly they spake of God from the Teachings they had in the works of Creation and Providence the story shews Iob 25 26 27. Iob 4.12.21 33.14 15. 35 36 37 38 39 40. though some particular enlargement in use of that Knowledge they had by visions also yea Elihu gives his Instructions to Job from the great works of God and the Lord himself did also even by his works instruct Job so that the Love of God to Mankinde in providing a Redeemer as declared in Paradise in the hearing of all Mankinde as then in being in the first publick Man to be taught and rumoured to all the World and the Evidences and Demonstrations of his Goodness in works of Creation and Providence that all might look to him and be saved and such as were through the hearing and discerning of his Goodness brought in to believe in him and live to him those his elect and chosen Instruments to teach the Knowledge of God in these two Mediums unto others Whence also Moses when he writ the Law yet saith Remember the dayes of old the yeers of Generation and Generation Deut. 32. ask thy Father and he will shew thee thy Elders and they will tell thee And the Truth revealed in the beginning and the Evidences of it in works of Creation and Providence and the Teaching of the Truth from both the Revelation at first given at the Evidences continued by those graciously brought in and chosen into the acknowledgement of it that others might still come in 1 Pet. 2.3 5 9. hath been God's approved Way from the beginning and so remaineth to the end of the World and though other Revelations followed yet it was still but the farther opening the same Truth and though other Ordinances and Officers were afforded yet it was for farther helpfulness Mat. 19.8 Ioh. 1.1 2 3 4. 1 Ioh. 1.1 2 3. and no exclusion of these first chosen from bearing forth his Name and so our Saviour teacheth us to have respect for assured Truth and Goodness to that which was from the beginning And so the Apostles also avouch of their Doctrine It was from the beginning and so the Love of God to Mankinde evidenced by Word and Works taught and shewn forth by Believers hath been from the beginning Too blame was he that now farther Light is come would have denied the Death of Christ for All Men by saying Christ died not for Cain for he came not of Cain for Christ came not of Abel nor of Joseph or Levi the Sons of Jacob c. Yet sure Christ not onely died for these but they were saved by him also and as for Cain if he was not one that Christ had accepted to die for his Father would not have instructed him to offer Sacrifice nor would God have so expostulated with him and told him In doing well Gen. 4 3-7 he should have been accepted His wo came by his own stubbornness 1 Ioh. 3.12 in becoming of the wicked One. And all the Fathers mentioned from Adam to Noah are as much the Natural Parents of all Mankinde now living as Abraham Isaac and Jacob were of old Israel and that God had a merciful end in making all Nations of Men of one Blood Gen. 17.26 27. Ezek. 18.31 32. 33.11 Psal 36.7 8. that they might seek him and so in converting any that they also might seek to convert others is affirmed and still the prevalency of this Grace in the Heart is that in which the blessing is met with CHAP. 2. Of the second Revelation of Christ and way of making him known THe second and more full Revelation of Christ and so the Gospel concerning him was by God himself immediately to Abraham Isaac and Jacob at several times If any demand But why was not this Revelating given to Melchizedec I answer How much was revealed to Melchizedec is unknown to us Iob 33.13 nor doth God answer or give account of his matters therefore I list neither to enquire nor study to give an answer unless this may be taken as one given of God because that Melchizedec was the highest and choice Type of the Eternal Priesthood of Christ greater than Abraham the Blesser of Abraham figuring out Christ
knowledge of it in their believing so that Abraham saw the Day of Christ Joh. 8.56 and rejoyced and we may suppose the same of Isaac and Jacob though our Saviour had not occasion then from the Jews words to mention them so that they were abundantly fitted to preach this Faith and Covenant unto others 3. They had also an outward Ordinance called Circumcision as a sign and seal of the Righteousness of the Faith they had received Gen. 17 9-14 18.18 19. Deut. 30.6 Rom. 4.11 12 15. and were to teach that they might so witness the Truth and disciple their Children born of them and by gracious providence brought under their tuition and government and so teach them to attend on God in his way who in such attention would in due season circumcise their hearts that thus they might be the Fathers of all that believe 4. They were enabled by Faith to walk as strangers in this very promised Land Act. 7.4 5. Heb. 11.9.16 not building Cities in it nor having of their own the possession of a foot onely a burying-place bought with their money yet did they believe to enjoy that very Land according to the promise and by the preparation of it for them and Promise of it and Gift of God to them believed they did wait and look for it in which Faith they both lived and died believing That they should be raised again and possess in due season And so as Abraham at first in the Faith of the Gospel as set forth in the first Revelation went at God's Call into that Country not knowing whither Heb. 11.8 till he came there even by Faith so he lived and walked in that Land by Faith as farther enlarged according to the Revelation explicated to him in that Promise given him again and again Gen. 12.2 3. 13.15 15.4 5 6. 16.16 Gen. 21.5 Gen. 25.26 And after the Covenant was made with him he lived and walked in that Land by Faith enlarged according to it for one yeer himself and after with Isaac all his dayes and he with Isaac and Isaac with him lived in this Faith all the dayes of Abraham and Isaac was sixty yeers old when Jacob was born with whom he then lived in that Faith all his dayes and Jacob that was with him and after him lived in that Faith with his Sons was an hundred and thirty yeers old when he stood before Pharaoh in Egypt Gen. 47.9 So that their sojourning in the Land of Promise or promised Land which they are one day to possess was one hundred ninety and one yeers after the Covenant made In which time they taught the Faith thus enlarged to their Children and them so to live in it which remained with the spiritual Seed But after Israel was come into Egypt they began quickly to be defiled with the Idolatries of Egypt and then they sojourned not in the Land of Promise as their Fathers did but in the Land of Egypt four hundred and thirty yeers Exod. 12.40 41. Gal. 3.17 18. of which four hundred and thirty yeers after the Fathers living in the Faith of the Covenant one hundred ninety one yeers the Apostle speaketh for so long it was still confirming to them and they in being so furnished have taught the same CHAP. 3. Of the third Revelation of Christ and way of making him known THe next Revelation of Christ was in Moses time Heb. 1.1 and it was both immediately to Moses and mediately by him to Israel and this was in divers manners and at divers times or by divers parcels as to say 1. By divers types shadows and figures immediately appointed by God to Moses for the people Heb. 8.5 9.23 10.1 and mediately by him to the people as to instance 1. Heb. 7.27 9.7 12 22. The way by which Christ should make Peace and Atonement for the sins of Men that he might have them into his dispose This was figured out by Beasts slain and offered to God in Sacrifice for sin and the High-Priest entring into the Holy of Holies once in the yeer to make Atonement for all Israel as Christ was by his death and bloodshedding for our sins and offering himself a Sacrifice to God entering into Heaven by his own Blood to make the Atonement and obtain eternal Redemption 2. The way how he communicateth unto Men this Peace and Atonement Heb. 9.13 14. 12.24 Rev. 1.5 and Redemption and maketh them partakers of the benefit thereof in the extention of his Grace and Spirit making it known with the Fruits thereof gaining in to believe and so sprinkling the vertue of his Blood and Sacrifice on their Heart and Conscience thereby washing and comforting them this figured by sprinkling the Blood and the Water of Purification on them with a Bunch of Hyssop Psal 51 7. Whence that Prayer Purge me with Hyssop c. 3. Heb. 7.25 10.2 19 20 22. Eph. 2.17 18. The way how people may come to and partake of the benefit of all this Grace in him and by him dispensed namely by looking to him attending his Voice approaching to God by him through his Sacrifice and Propitiation made yield to and receiving in by Faith his Blood sprinkling and Water of Purification so drawing nigh to God by him this figured by their so looking to and approaching to the Tabernacle and observing those Rites aforenamed 4. That Christ is wonderfully filled with Power Spirit and Authority and all riches of Grace to be all to us and work all in us for Peace Purity Union and Communion with God he having our Nature in a personal Body in which he hath by Sacrifice made the Atonement and the fulness of the Godhead now dwelling in him bodily Joh. 2.19 Col. 2.3 9. Joh. 2.19 Joh. 5.20 Joh. 14.6 1 Pet. 2.3 4 5. 2 Cor. 6 16. Heb. 3.6 Heb. 8 5. He is the Tabernacle Temple or House of God in whom are all the Treasures of Wisdom and Understanding in whom dwells the fulness of the Godhead bodily in and through whom only God is to be worshipped and such a House he is that all that believing in him are united to him and worship God in him are made of the same spiritual Tabernacle Temple or House This figured by their Tabernacle or Temple made according to the pattern given of God and the Enjoynment of them to come and worship there looking towards it He is also the Altar on which all Prayers and spiritual Sacrifices are to be offered up to God Heb. 13.10 11-15 1 Pet. 2.5 This was figured by that one Altar to which their Sacrifices were to be brought and upon it to be offered and on no other He is the Propitiation the Covering or Mercy-Seat Rom. 3.25 1 Ioh. 2.2 Joh. 1.18 Heb. 9.5 where all the Righteousness in Mercies and forgiveness and the Oracles of God are to be met withal This figured by the Mercy-Seat they
right doing of his commands for the end of the Law for Righteousness is Christ 3. Concerning the Kingdom that God will judge his people Deut. 32.36 43 33.26 27 28 29. and avenge the Blood of his Servants and appear in his excellency for their help And then Israel shall dwell in safety alone and a fountain of Jacob upon a Land of Corn and Wine also his Heavens shall drop down dew Happy thou Oh Israel who is like unto thee Oh people saved by the Lord c. Now the Revelation of Christ thus far come forth in the three Branches of the Testimony of him the means and instruments approved of God for making all this known that Men might discern and believe and enjoy the benefit of this Grace of God and come to enjoy the Hope given that and those fore-approved from the beginning remain so still Deut. 32.7 8. 6.6 7. 11.18 19. Exod. 26.11 Deut. 2 4 5.15 4.31 32. 5.1 2 3 4 21. Gal. 3.19 Lev. Numb Deut. 2. Cor. 3.11 13. that is the Report by the Elders of the Gospel fore-given the Fathers teaching the Children and Neighbours one another and all to consider the works of Creation and Providence and to remember the Covenant made with their Fathers and God his remembrance thereof and now farther to remember and heed the Covenant that God hath made with them which he did not make with their Fathers that they may minde and observe the ends and uses of it that so in obedience to God they obey their Mediator and Law-giver and Prophet Moses and attend the Ministration of their Priests and Levites and observe and do all the Statutes and Ordinances appertaining to them about the Tabernacle Altar Sacrifices and Purifications till the Truth of all came to be fulfilled in Christ in whom the Truth remains for ever But now as the Revelation was more full and the Ordinances and Observances more than before so God in Christ for this Revelation of him chose some more peculiar instruments for this Business also to teach and lead the people to the right knowledge and observance of all this that they might enjoy the benefit and these chosen Instruments were Moses to be the Law-giver and Mediator and Prophet to begin and set all in order to and for them as the Record is plain he did and how he was furnished with neer familiarity with God and inspiration of his Spirit and Minde and enabled to know and write both all this Revelation and Law and all that was meet to be known from the Beginning of the Creation and with what wonders God confirmed all his Doctrine is to be seen in those five Books writ by him in which Luk. 16.29 31. though his Person was taken away yet he in that Prophecy Narration and Law and Instruction for Faith and Observance continued with them in all Ages till Christ came Aaron and his Sons and the Levites to help and so the Priests and Levites for ministring about the holy things in Sacrifices Incense-Burning Atonement-making Purifications Numb 8.1 7. Deu. 33.8 9 10 11. and such-like Temple-Services for themselves and for the People and also to teach the People the Laws thereof And these were not onely chosen but furnished also even with spiritual blessings of Pardon Purity Deut. 10.8 21.5 1 Chron. 23.13 Eph. 1.3 2. Heb. 9.13 18 23. Psa 51.7 and Consolation for themselves and others to bless in his Name yet were they not so blessed with spiritual Blessings in spiritual things in heavenly places so spiritually to dispense blessing as the first Trusters in Christ after his Resurrection were but the spiritual Blessings they were blessed with to dispense was in material things in earthy places which of themselves did reach but to the purifying of the Flesh And the spiritual Blessings were received in looking up through these to Jesus that as then was to come to fulfil the Truth typed but material and earthy things to minister with they had and so were furnished there-with having a material Tabernacle or Temple a material Altar and Mercy-Seat Laver Incense Sacrifices Purifications Order of Priests and Levites yet were not these all in one as the spiritual things the first Trusters in Christ had but each distinct from other Eph. 1.3 their Temple was not their Altar nor their Altar their Laver nor any of these the Mercy-seat nor any of these the Sacrifices nor the Incense nor any of these the Purifications nor yet were any of these the Priests but the Priests to minister these they all distinct each by it self not the other and for the furtherance of Faith and Obedience they had some Prophets And these writings of Moses with their Prophets and these instructions of the Fathers Elders and godly Ones all Israel and all that fear God are ever to attend to And all this Temple-Worship in Sacrifices and Purifications and Observances in attending the Ministration of the Priests and Levites according to the Mosaical Institution were all Israel to attend and observe till Christ came and offered up the acceptable Sacrifice Heb. 10.1 9. Ier. 31.32 Heb. 8.8 9. and in that attention blessing was to be met with and God would be an Husband to them but if they despised would not regard them and in these things they were preferred before all other Nations And though this was an abasement to the Gentiles till Christ his first coming for their slighting and abuse of all the means so long continued to them and a taking down of their pride yet was it not an exclusion of them wholly from Eternal Salvation for if according to the Demonstrations of the goodness of God in the Light and means he afforded to them Act. 10.34 35. Rom. 2.6 7 8 16. they or any of them though the light and means were small in comparison of these did repent believe and so fear God such were accepted and should be eternally saved yet did these means given to Israel exclude all other Nations from fellowship in the Commonwealth of Israel Eph. 2.11 and so from having a right and open profession of God in his true outward worship and enjoyment of such instructives and ready means to come to Christ and so to God by him unless any submitted themselves to come in to them and be circumcised which was free for any Nation to do Exod. 12.48 49 and so they should be one with them of the same Family and Nation have the same Law and the same Priviledges Psa 147.19 20. Rom. 3.2 9.4 Rom. 2.13 17 29. 9.6 7 8. 3.9 so that great were the Priviledges of Israel above all Nations for the means vouchsafed to them to know and enjoy God and his Name put on them and his presence with them so as to them was given the Word Statutes and Oracles of God to them pertained the Adoption the Glory the Covenants the giving of the Law
fall into the ground and die it abideth alone but if it die it bringeth forth much fruit and so he plainly taught them out of the Scriptures after his Resurrection that it behoved Christ to suffer and to rise from the dead the third day and that Repentance and Remission of sins should be preached in his Name among all Nations Luk. 24.45 46 47. beginning at Jerusalem and in teaching this he taught them many mysteries about the vertues ends and efficacies of his death and that distinctly also as to say 1. His death in one respect and end was satisfactory for the Remission of sins to make peace and atonement with God for Men Isa 53.5 Rom. 5.18 14.7 8 9. that they might be released from the first sentence and curse in the first death into his dispose that he might bring them out of that death as was prophesied he should and is confessed he hath done and this he did teach them often Mat. 26.28 Joh. 6.51 Psa 40.6 8. 49. 7 8. Mic. 6.6 7. Heb. 10.1 10. Isa 53.6 Rom. 8.32 Psa 40.6 7 8. Heb. 10.5 10. Joh. 10.17 18. and in respect of this end his death and ransome giving is unimitable by any other not in respect of this end did either Jews or Gentiles Scribes Priests Governours People or Souldiers lay on him our sins and so for that put him to death it was God the Father that so laid our sins on him and delivered him to death for our offences and his own free offer to accept and do the will of the Father for us and this also our Saviour himself taught them And in this offering himself he had to do with God onely for Men and with God it is so effectual that he hath granted all this to him upon this account without any further business to be done by him for this grant and it shall be manifested to all Men so evidently one day Psa 2.10 11. that they shall acknowledge it true and him Lord to the glory of God whether now they will believe it and in him or no. 2. His death in one other respect and end was confirmatory and sealing Heb. 8.8 9 10 11. 1 Pet. 1.5 2 Cor. 1.20 that the New Testament of precious Promises of Forgiveness of sins of purifying the heart and writing his Law in the inward parts giving in eternal life and preserving by his power through faith unto the inheritance might be confirmed sealed and stable that believers might have a certain and undeniable evidence of the performance of them all by him in whom all the Promises of God are Yea and Amen Gal. 3.13 14 15 16 17 with Heb. 9.15 16 17. to the glory of God And this could nor be without the death of the Testator but by that even the same death that was for Remission of sins though in this respect a farther end it is done and fully confirmed and sealed but then this death also is in some respect free from constraint and so it is said Joh. 10.30 Mar. 15.39 44. Joh. 10.32 33. Heb. 9.14 15. Rom. 5.1 2 8 10 11. While he was in his strength and cried with a loud voice he bowed down his head and then and so gave up the Ghost which caused the Centurian to confess that he was the Son of God and Pilate and others to marvel that he was so and so soon dead for the Thieves that were crucified with him died neither so nor so soon and as concerning this end he is by vertue of his death c. the Mediator of the New Testament that Believers may enjoy the benefit hereof neither is his death in respect of this end imitable for any other Mar. 26.28 Mar. 14.24 Luk. 22.20 1 Cor. 11.25 nor did the Scribes Pharisees c. put him to death for this end but he freely laid down his life and gave up the Ghost and so the Testament is confirmed and of force and this our Saviour himself plainly taught them 3. There was yet one other distinct end of his sufferings and death which is also expressed by himself namely to bear witness of the Truth which he taught and this in love Joh. 17.21 23. Joh. 10.15 Joh. Joh. 10.11 12. Phil. 2.8 Joh. 18.37 Joh. 17.15 16 17 18. Joh. 10.2 3 4 15. Phil. 2.4 5 6 7. 1 Joh. 3.16 Joh. 13.14 17. 15 12 13. Mat. 20.25 26 27 28. Eph. 5.1 2. Joh. 18.11 Mat. 16.24 1 Pet. 2.20 22 23. even to his Enemies that they might believe for whom for that end he so far prayed as Luke 22.34 according to that in prophesie Isa 53.12 and in love to and faithful care over such as he had called and taught being the sheep of his own personal Ministration that heard his voice and in love obedience and faithfulness to his Father This he professeth to Pilat saying To this end was I born and for this cause came I into the world that I should bear witness to the truth every one that is of the truth heareth my voice as for the same cause when he left the World he left his Witnesses in the World And in this he instructeth his Hearers and so he doth his own Disciples that all good Shepherds may follow him herein that as he so we might not seek to be Lords over one another but to serve each other in love and in sufferings when for their good to put our selves in our Brethrens stead or place and so laying down our lives for our Brethren according to his example and this he plainly taught to them so that his death in respect of this end is moving alluring and exemplary for us to imitate and follow him and that also in taking up our Cross receiving it as a Cup out of our heavenly Father's hand in patient bearing all that for his sake and by our Father's providence is laid upon us how wrongfully soever by Men Isai 53.17 Mat. 26.63 27.12 Mar. 14.61 15.5 In holding and fast-standing to the Profession of the Truth through all sufferings Joh. 18.36 37. 1 Pet. 3.16 17 18. Joh. 13.12 13 14 17. 1 Joh. 3 16. Heb. 13.18 Mat. 10.16 18 32 33. and all this in loving and seeking the good of our enemies Psal 35.11 12 13 14. Luke 23.34 6.27 28 36. Rom. 12.20 21. and in love to and tender care for our Brethren submitting to all the lowest services of love even through sufferings for their safety good in all approving our hearts in love and faithfulness to God that we may glorifie him Joh. 17.4 7.16 17. 14.31 2 Cor. 5.6 7 8. and so his death as it was for witness-bearing to the Truth Act. 2.23 24. 3.13.15 4.10 5.30 and to witness and so to give an example of imitation to us it is not right to say That God for that did put him to death no it was the Scribes and Pharisees that for this did envy him and
man of all Nations in all the World where-ever they come and this as a Word of Truth and so to set forth this second publick Man the spiritual Man the Lord the quickning Spirit as he on whom God hath executed the Judgement that was due to Mankinde for their sins as fallen in whom their Nature is restored the Nature of Man being united and married unto God in the Person of his Son and so a great Feast of fatness even the sure mercies of David prepared in him is Mankinde perfect again as in a publick Man having in him forgiveness pardon peace wisdom righteousness eternal Life so verily that in believing in him they may receive it 1 Ioh. 5.10 11 12. 2 Cor. 2.17 3.12 4.2 and be partakers of it and so is he to be set forth without any Cloak or equivocation plainly to every Man appealing to their consciences in the sight of God and that Jesus is so and as such a one to be held forth to all that every one may behold him as he in whom there is healing for them to be received in believing is plain in our Saviour's own personal Testimony a Ioh. 3.14 15. and the Testimony of his Spirit in his Apostles b Rom. 3.24 25 26. 2 Cor. 5. 14 19 21. Col. 1.28 and this to this end that by this Men might be reconciled to God c 2 Cor. 5.20 And this hope given the Servants of Christ in such elevation of Christ that he will confirm their words and manifest their Testimony true so that all Men shall be drawn thereby even by Christ testified unto him d Joh. 12.32 such as in this day of grace believe this Testimony of him it shall be the power of God unto Salvation in them and work effectually in them uniting and conforming them to Christ so as they shall by degrees and in due season enjoy all this revealed blessedness e Mat. 10.40 Rom. 1.16 1 Thes 2.13 2 Pet. 1.1 10. And such as persist in refusing and rebelling against the Light extended shall by the same Spirit that breatheth in the Gospel be at the last day convinced f Joh. 16.7 8 9 10 11. and come before Christ and bow to him and confess him Lord to the glory of God g Phil. 2.10 11. and shall confess the Truth of the Testimony his Servants delivered and them to be the Servants of the Lord which in the dayes of his patience they despised and opposed h Isa 60.14 Rev. 3.9 and all before the final sentence be executed on them for God that frustrateth the tokens of the lyars and maketh diviners mad that turneth wise Men backward and maketh their knowledge foolishness doth and will confirm the Word of his Servants and perform the counsel of his Messengers i Isa 44.25 26. And to both parts of this said he hath given us his Oath That all shall come before him k Isa 45.22 23 24. And thus was the mystery of Christ revealed by himself in his own personal Ministration Part 1. ch 6. in which also as he uttered many Parables so he opened them all to his Disciples to teach them openly and whereas the Disciples did not yet cleerly understand all this Revelation of Christ so taught to them before Christ had suffered and risen from the dead therefore Christ after his Resurrection appeared to them and taught the same again to them and then expounded Moses and the Prophets and in order opened in all the Scriptures unto them the things concerning himself also opened their understanding that they might understand the Scriptures l Luk. 24.26 27 45 46 47. yet because all was not yet acted by Christ as well as taught by him that was to be in the mystery held forth in their Ministration for Christ his body though then risen was not as then ascended and glorified m Joh. 20.17 and so the fulness of understanding of the whole mystery by the Holy Ghost not yet given n Joh. 7.39 16.7 therefore they were yet to wait for further divine Power even the holy Ghost to be given them to open cleerly this Revelation to them and to help them to witness it which Christ promised them and did perform it after his ascension o Luk. 24.49 Act. 1.4 CHAP. 9. Of the third way of our Saviour's Revelation and manifestation of himself to the first witnesses of his Resurrection OUr Saviour according to his Promise did within a few dayes after his Ascension by vertue and as a fruit of his Ascension and Sacrifice offered and accepted and his Mediation begun he did send and shed forth and pour upon and in them the Holy Ghost in an audible sensible Act. 2.2 3 4 c. and visible shape both resting upon them and supernaturally and inwardly filling them by which Holy Spirit he brought again to their minde and gave them to understand all his fore-Revelation and sayings to them and shewed the things of himself and the Father so leading them into all Truth and making known to them the whole counsel of God in things pertaining to Eternal Life to be taught till his coming again enduing them with power motion and fitness to witness of him and giving them the gift of tongues to speak to every Man in his own Language wherein he was born so abundantly was the Revelation of the mystery of Christ by the Spirit made known to them and yet that we may rightly understand what the Holy Ghost is that was thus given unto them it is good to consider what in Revelation of Christ from the beginning and now by himself is given us to understand and that is that it is something that was never before this so given no not as then while John was baptizing Mar. 1.8 Joh. 7.38 39. Joh. 14.16 16.7 Act. 5.3 4. 1 Ioh. 5.7 Gen. 1.2 Psal 33.6 139.1 11. nor yet while Christ himself was personally ministring here on Earth nor could be given till he left the World in that body of his and went to the Father so that it cannot be meant properly of the essence and being of the Holy Ghost which is one and the same with the Father and the Son the same God by whom the Heaven and the Earth was made and all the Hosts of them for in this respect he fills heaven and Earth and is everywhere present and alwayes was so that in respect of essence he is not said to be sent or proceeding from the Father and Son or descending being ever one in and with both but onely in respect of person or manner of existence in and operation of that one divine essence but it must be meant of some forth-coming of the divine power from the Father by Christ yet in this also it cannot be meant of such forth-coming in breathings and operations as tend to the supportation of the old Creation Joh 26.12 13. Psa 104.29 30. in
preaching of the Cross and so the preaching of Jesus Christ and him crucified and so it must be a preaching suitable thereto and the means to make Christ known according to this Revelation is preaching such a preaching as in which he is lift up as shewn in the eighth Chapter before and in the Scripture we may finde it farther thus set forth that is 1. That it must be preaching Joh. 12.38 Rom. 10.16 1 Pet. 1.12 Joh. 17.6 7. 1 Joh. 1.1 2 3. Act. 13.32 33. 26.27 Rom. 3.25 26. 1 Cor. 15.1 2 3 4 5. Act. 5.42 18.26 28.23 31. 1 Tim. 2.7 Act. 20 21. 2 Cor. 5.10 11 14 19 20. that is in Scripture Language proclaiming and reporting Jesus to be the Christ and therewith the things done by him declaring with manifestation and making plain the things reported and therewith so teaching and expounding the same that the ends vertues and excellencies of Christ and his Cross and the things of Christ with his requirings and promises may appear and be made known and evidencing and testifying the Truth of all so taught by the Scriptures according to the Commandment of God Rom. 1.1 5. 16.25 26. Act. 18.25 28. 17.2 3. 26.22 23. And from Christ the things of God in Christ thus declared taught 2 Tim. 3.16 Tit. 2.15 and testified to perswade Men to Repentance and Faith and so to be reconciled to God and then live to him and to press this with Reproofs Instructions Beseechings and Consolations as need is and in this manner to exalt and tender the Grace of Christ as aforesaid is preaching yea that preaching that according to the minde of God is to be used 2. This preaching must also be with plain and understandable words 2 Col. 2.17 3.12 4.1 2. 2 Pet. 1.15 16. not in dark Parables and Allegories but with such simplicity and plainness that they may appeal to every Man's conscience in the sight of God with all sincerity without any cloak of covetousness craft or guile As for Christ before his Ascension preaching many things in Parables it hath been fore-answered Part 1. ch 6. Mat. 10.27 28. and shewn how he opened all to his Disciples and charged them to teach the same openly and plainly so that the mystery of Christ as opened by Christ is by his Servants to be plainly preached now without fear of Man and so as in plain words so in such language and terms Act. 2.6 8. 1 Cor. 14.6 7 19. Rev. 19.10 1 Cor. 14.3 1 Joh. 3.20 21 27 28. 1 Cor. 1.1 2. Gen. 3.15 1 Joh. 3.5 8. as the Hearers do know and understand so the Holy Spirit given them did at first give them to speak to every Man in his own language and so they used to speak in words understandable to the Hearers They are now taught that the Testimony of Jesus is the Spirit of prophesie the original spring and Leader to all right speaking for Edification in knowing him all things are known and other knowledge and teaching then according to what is taught by the Spirits witnessing of him is not needful The knowledge of the first Report of the Gospel is in knowing him as now testified cleerly understood whereas those that by humane Wisdom think to know that first saying without this help given run into many mistakes yea all that the Fathers had in Visions and Dreams Act. 2.18 19 20 21. is met with in this Testimony of Christ now given by the Spirit yea all that the Heaven and Earth with his Works therein do witness is seen most cleerly in Christ Psal 19.1 6. Rom. 10.18 Isa 42.6 2 Cor. 1.20 Col. 2.17 Heb. 7 8 9 10. Col. 3.11 as set forth in this Testimony and by him made apparent to be more cleerly seen in them yea the Covenant made with Abraham it is to be seen and met with in him and all that was figured by Sacrifices and all other Types the Truth is in him and to be seen and known in him so that now Christ is all and in all and so in this Doctrine and Testimony And therefore he and the things of him are plainly to be preached and that in a known language and understandable words being alike holy and sanctified to declare the Gospel with and so alike fit to express God's Minde to us as is before shewn Part 1. ch 5. and for us to express our Minde to God in praying to him And so the Apostles writing to the Church at Rome Rom. 8.25 Gal. 4.6 where also both Jews and Greeks were shews how the Spirit breatheth in both languages Abba Father and so to another Church and so they spake with all plainness of Speech in things needful to be known for Faith and good Manners and so is the Gospel to be plainly preached in understandable words 3. This preaching of the Gospel now must neither be with the wisdom of words 1 Cor. 1.17 18 19 20. 2.1 2 3 4 5. which the Spirit of Wisdom that is in the Princes of this World for Learning or the Wisdom of Man teacheth or in such manner as to draw applause to the Preacher or to receive that said for his excellency in Learning and arguing in Rhetorical perswasions Nor must this preaching be with Fables and endless Genealogies 1 Tim. 4.7 6.20 Tit. 3.9 Col. 2.8 1 Cor. 1.19 20 17 23. 2.1 4 12. or opposition of Science falsly so called nor with Philosophical Subtilties Reasons and Depths after the Fashion of humanely-learned wise Men nor with Artificial and framed Eloquence and Rhetorical Perswasions according to Man's Art nor yet with pretences of great Light intruding into things they have not seen in the Testimony there being in that no Revelation of it Rom. 12.3 Col. 2.18 Gal. 1.10 1 Thes 2.4 5 6. 1 Cor. 14.6 19 28. and so beyond the measure of Faith given though covered with great pretences and shews of Humility nor by tempering their Doctrine to the humours of Men to please them and get applause from them nor with using quaint words or words of a strange language not understood If a strange Tongue inspired were to be silenced where it was not of the Hearers understood how much more that which is acquired by study 1 Cor. 2.4 5. Rom. 16.26 2 Tim. 3.16 17. Tit. 2.15 1 Pet. 4.11 1 Cor. 3.18 Rom. 1.1 5. all these things are to be avoided in this preaching and the preaching to be with Evidence and Demonstration of the Spirit in the Testimony he hath given of Christ in the Scripture and so with all Power and Authority as the very Oracles of God and all this plain-speaking to Men not for Men to exercise their Wisdom to imagine a Riddle and study for a mysterious sense but for the obedience of Faith that Men as Fools in their own wisdom may be wise in credit-giving to this Testimony and so believe and obey in
believing Such plain preaching and for the most part by as plain Instruments is this preaching to be used even such as crosseth and confoundeth the wise and learned of this World but it is the Wisdom and Justice of God that so it should be for God had tried them long enough he had imprinted his Wisdom in the Gospel reported in Paradise and carried on by the Fathers and Elders Instructions and manifested much of himself and his goodness in his works of Creation and Providence See Part 3. ch 1. and given them understanding above the Beasts of the Earth and the Fowls of Heaven and many of them by study became wiser then the ordinary sort of Men yet in all this time by their wisdom they did not learn to know God in the Wisdom of God Well God tried them farther and gave to Israel the Revelation of his Minde in Word and Oracles by Types and Prophesies See Part 3. ch 3. that by these they might come to know the Wisdom of God but in all this time they have not found out the knowledge of God in the Wisdom of God Rom. 1.21 22 28. Joh. 1.4 5 7 9 10 11. Therefore after all this it pleased God in his great mercy to Men to give forth this full and plain Discovery and Revelation of himself in Christ 1 Cor. 1.17 21 23. and in his Wisdom and Justice also to appoint this plain Report and preaching thereof as to the wise of the World seems foolishness as neither magnifies nor needs their wisdom and learning to interpret or finde out the sense yea Psal 8.2 Mat. 11.25 Luk. 2.17 Joh. 21. Act. 2. 4.13 Mat. 2.16 Mr. 6.3 1 Cor. 1.21 23 27. Jer. 5.30 31. Isa 29.14 33.18 1 Cor. 1.19 20 26 27. it 's such as in the plain report wise Men exercising their wisdom it is hidden from them and babes believing understand and it is revealed to them and for the more part such Babes illiterate Shepherds Fishers Mechanicks whom the Men of the World deride are the Preachers of it and this kinde of preaching is a great stumble and offence to the learned and wise of the World and by them counted foolishness and through their teaching which tends to magnifie worldly wisdom and learning and to exalt an outward order of Priests of that sort to rule over the people it becomes an offence to the people also that love to have such to rule over them and the pride of all this glory God will stain and cast shame upon it so that this manner preaching the Gospel becomes a part of the Cross of Christ Mat. 13.55 57. Mar. 6.3 Rom. 15.2 3. 2 Cor. 4.10 11 12 13. to be taken up by the Preachers and willingly born and through their dying in their bearing this Cross the Life of Christ worketh in them and through their Ministration And this kinde of Preaching is suted to this Revelation of Christ howbeit that this preaching may be rightly carried on this is also to be always joyned with it 4. That those that preach the Gospel Mat. 5.4 16. 1 Cor. 9.16 27. Phil. 1.27 2.16 1 Tim. 6.11 12 Til. 3.14 walk suitable to the Gospel that their Light may shine forth in their Works and conversation enduring through reproachings and sufferings that they so preach and witness that they preach to others even by their conversation And in this manner of preaching is the Gospel to be preached to which also they have certain helps annexed discovered in this Revelation of Christ 5. For their helpfulness in doing good with this preaching they are 1. To use earnest Prayer to God in the Name of Christ Joh. 16.23 29. for Divine Help and Assistance 2. To read minde 2 Tim. 3.14 17. and meditate the Holy Scriptures that are fore-written 3. And as any are brought in to entertain the Gospel Mat. 28.19 20. Act. 16.33 if they have not so been fore-baptized to baptize them and all that are theirs in the Name of the Father and of the Son and of the Holy Ghost so testifying the Truth of the Gospel they have taught and admitting the Baptized into the Family of Christ to be his Scholars to learn of him And for such as are come to the knowledge and profession of Christ in his Family to break bread 1 Cor. 11 23 24.25 26. and so to eat and drink together according to his institution in remembrance of his death and to shew it forth till he come 4. And for their better profiting in and use of all these helps Mat. 18.15 16 20. 1 Cor. 5. 11.23 31. 14. all Heb. 10.25 to have their assemblings together for fellowship in the Gospel that so they may grow in Faith and Love and in Union and Fellowship with God and Christ and one another and others be still brought in to God by them and stubborn and criminal Offenders shut out of that Fellowship till they repent And this the Preaching 2 Cor. 2.16 3.5 6. and these the helps for carrying on this business but who is sufficient for these things it is therefore good to consider who they be that in this Revelation of Christ God did purpose and in his purpose preapprove and so chuse for this business and how he hath furnished them so chosen which is also in this Revelation made known CHAP. 11. Of those whom God hath appointed and chosen to this business for declaring his Name and shewing forth his praises to this end for Convincement Conversion and Edification WE do finde in the Scripture that these are in some respect of two sorts though in respect of Faith and that ministred Mat. 5.1.13 14 15 16. Joh. 15.1 2 4 8. 17.20 21 22 23. one and so he chose first and primely those that were brought in by his own personal Ministration and the first Trusters in him after his Resurrection to be the Beginners and Layers of the Foundation and Recorders of the Gospel thus revealed and likewise together with them and to be after them all those that should through his Word ministred by these first Witnesses be brought in to believe on him to carry this business an end to the same end till his coming again And this appears cleer in the Scripture for 1. He chose for this business those that were brought in by his own immediate and personal Ministration and received the Gospel immediately from himself Mar. 3.9 13 14 15 16 c. Luk. 6.13 14 c. having seen and heard him personally and so were to be the Trusters in him after his Resurrection he chose them not as they were the Sons of Adam and born of such natural Parents and had of them such Names though they were such and had such Names but as they were his Called and believed on him even so and as such he chose them and so it is said of them he chose to be Apostles they were first
Testimony and Seal was Circumcision which was to be acted upon the Males onely in its beginning to be put on the Father of the Family and Men grown and then on Children of eight dayes old and so to be continued to Generation and Generation on the Male-Children And this Sign and Seal of Circumcision was given to Abraham and he received it to administer even to all his Family however as aforesaid become of his Family even to the Child of eight dayes old as a Seal of the Righteousness of the Faith which in believing he had received in the Testimony of God concerning the promised Seed the Object and Foundation of Faith and for alluring to Faith and for Faith to rest on and in the Covenant now made with him to confirm encrease and exercise Faith both which as he believed so he had to preach and so to testifie the Truth of that he taught he had as received from God this outward and sensible Sign to testifie seal and confirm the Faith with not Rom 4 10 11 12.13 Gal. 3.7 8 9. That by this outward Sign he should confirm and seal his own believing that he might be a Son which he evidently and knowingly was before nor yet by this outward Sign to confirm the Righteousness and Truth of the Repentance and Faith or believing in those upon whose Flesh the Sign was put but That he might be the Father c. namely by delivering such a Doctrine of Faith and testifying it with such a Sign and Seal received from God as a Seal of the Righteousness of it he might be an Instrument to draw on Men to believe and bring under the means of begetting to the Faith and Profession thereof and so become the Father of them that believe whether of his own circumcised Nation or of any other Nation in which Seal administred by him Gen. 17.9 10 11 13 14. Act. 7.8 Rom. 3.1 2. Ier. 4.4 Deut. 30.2 6. Rom. 2.25 29. 3.30 Iosh 5.9 Exod. 12.48 49. Gen. 17.10 11. Exod. 19.5 6. this also was included That all that received the same upon that account as given him of God to that end on themselves and theirs God by Covenant engaged himself to afford them such means as they attending and yielding up to him therein he would circumcise their hearts to love him and so make them of the spiritual Seed that they might be interested in and wait with assured Faith for the Good assured in the free and everlasting Covenant whence Circumcision is called God's Covenant in their Flesh and said to be much profitable and they exhorted thus to attend and the Promise also so made to them and the circumcised by this Ordinance were distinguished from the Heathen of the World yea and of them when proselyted they were by it them and theirs admitted into the Family of Abraham And all the Circumcised engaged by this Ordinance to attend on the Lord in all the Ordinances he should give untothem So that the Covenant fore-made by God with Mankinde through Christ was not in this Covenant nulled or made void or weakned but included and opened and farther help for the Observance of it afforded to all the Circumcised with greater Encouragement by the Gospel more cleerly taught and the everlasting Covenant held forth to all that were or came to be of this Family of the Circumcision so that the everlasting Covenant made with Abraham by having Circumcision annex'd did neither exclude nor hinder the eternal Salvation of any in any Nation that according to light and means believed and lived to God according to his Covenant made in and through Christ for and with Mankinde Exod. 12.48 onely such as came not in to be circumcised were deprived of those Priviledges of large Light Means Encouragements and Fellowship in Communion therein afforded by the everlasting Covenant to the circumcised Surely this free and everlasting Covenant is a blessed Covenant no Covenant beyond it nor any could be good for us that should in any sort make this void So that we look for no other Covenant but onely for another manner of making this namely in Performance of which after And in the mean season we will enquire about such Covenants-making as are for our fartherance and help in waiting for this And as we read of a three-fold Performance of this Covenant in three several times first In a literal part of it when God did give the Israelites rest in Canann by Joshua Secondly In the spirituall part of it to the Souls of Believers when God sent Jesus Christ into the World and gave him for a Covenant and the Covenant to be fully made according to Spirit and Letter in Performance at Christ his glorious coming so we shall finde a glorious Covenant made with Israel to tutor them till Christ's first coming and a Covenant made with all that believe in Christ as he hath come in the flesh and is given for a Covenant to tutor them till his next coming when the full will be given them Let us take a view of each of these CHAP. 4. Of the Covenant made with Israel in Moses time AFter Abraham and Isaac and Jacob and the Patriarchs together with him in their times had in the Faith of this everlasting Covenant sojourned in the Land of Promise a hundred ninety one yeers the Children of Israel sojourned in Egypt four hundred thirty yeers And after that God in remembrance of this Covenant brought them out of Egypt to lead them into Canaan by Moses Deut. 5.2 3. he made another Covenant with Israel expresly called Another a Covenant God made with them then at that time living and not made with their Fathers that were before them and this called A Covenant also frequently and it had two parts both and each of them called both Law and Covenant I will mention both The first was called The Ten Commands or Ten Words Exod. 34.28 Deut. 4.13 10.4 a holy and righteous Law discovering more cleerly then since Adam's fall was fore-declared all those righteous affections and services which the kindness of God to Man in the works of Creation required and in his great Redemption prepared for Mankinde in Christ and his Providence for preservation of Exod. 20.1 2 3 c. Deut. 5.6 c. Mat. 22.37 38 39. Luk. 7.27 28. Rom. 13.8 9 10. and particular Mercies and Redemptions extended to Men through Christ with his Authority do oblige and binde Men to and so how they ought to love the Lord their God with all their Heart and Minde and Soul and Strength and their Neighbour as themselves in which two Commands the whole Law is summed up and this part of the Covenant as it is called the Covenant so it is called the Law The second was called The Covenant of Levi Numb 25.12 13 Nehem. 13.29 Mal. 2.4 or of the Priesthood where in was more opened then to our first Fathers Adam Seth Noah c. who offered
Sacrifices for in this was many Ordinances of divine Service and this was of things to be done about the Tabernacle or Tempse Heb. 9.1 Exod. 25 to 40 ch Levit. Numb the Laver Altar Propitiatory an Order of Priesthood with Levites and their Services Sacrifices Washings Purifications Festivals c. and this part also called The Law Heb. 7.12 and 10.1 And because this part when once discovered and commanded Exod. 34.27 28. Deut. 4 5. Ioh. 1.17 was also enjoyned in the Covenant and Law of Ten Words therefore it with that and so both together are called The Covenant and The Law Now if we minde the end of this Covenant-making and Law-giving and how and for what end it was imposed on them the whole Israel or Circumcision we shall finde That in the whole or either part of it it was not put upon them to put them in such a sense under this Law as by and in the fulfilling according to the Precepts they should indeed live and get life and so the Inheritance Gal. 3.10 Deut. 27.26 Gal. 3.13 2.21 Rom. 3.24 25. 4.4 5. Tit. 3.4 5 6. Rom. 4.13 14. Gal. 2.17 18 21. or if falling short be condemned and perish for ever for that was impossible for any of the natural Race of fallen Mankinde so to get life or escape the curse yea so to get Life were against the very sufferings and Sacrifice of Jesus Christ and the end thereof and it is against the freeness of the Grace of God in justifying and saving and against the Promise fore-made with Abraham and against receiving by Faith and it neither was nor could be against any of these But this Law and Covenant was imposed and put on them for their tutoridge and nurture Gal. 3.19 23 24. 4.1 2 3 4. as a School-Master till Christ the promised Seed should come and be manifested as having compleated his first work to be done in his own personal Body And the use of it in the nurture of them is declared expresly in three things 1. Rom. 3.19 20 23. 4.15 5.20 Gal. 2.19 Rom. 7.11 12 13 24. To discover their manifold and great sinfulness and the shortness and vanity of all their own Righteousness to get life that hereby they might yield up themselves as guilty to the sentence of the Law and say Amen to the Curse and so die to all hopes in themselves or by the Law and so be prepared to magnifie Grace in the discovery of it more aboundly This the first use of the Covenant of Ten Words 2. To lead them in all their Observation of Temple-Worships Sacrifices Heb. 7.19 8.5 9.11 12 13. Gal. 2.16 and Types to look to a better Hope even to Jesus Christ to come and his Death and Sacrifice c. figured by them that in believing on him to come Act. 15.9 13.38 39 they might receive forgiveness of sins and have their Hearts purified to live to him in the love of him and one another 3. Having forgiveness and life through him and so in him Psa 116.8 9 19. 116,1 6 15 16. Rom. 13.8 9 10. Gal. 5.13 to shew forth their love and thanks according to the light and strength afforded them according to the Rule of the Law in the Precepts thereof so waiting for him to come and it or rather they in it should be so accepted as Believers and thankful And this forementioned Law given to this end was the Covenant made with them in which we may cleerly see That the Covenant at first made through Christ with Mankinde is not taken away from them in this much less made null or void by it to any Man no not to Israel but renewed and more cleerly opened with a great deal more usefulness for their observance and benefit by it afforded in it And so we may see cleerly what the people on their parts were obliged to in this Covenant and that was not to make themselves righteous and get life by doing it but by it to see their sinfulness and desert of curse and to look to and believe in him that was to come for pardon and gracious helpfulness and life and in Testimony of thanks according to their light and strength Deut. 29.1 10 11. to walk in the Observances of it and so to worship the true God and into this Covenant Moses entred all the whole Circumcision then present and to come till Christ came Yet here is not all the graciousness of God extended to them for now under this Law and Covenant they had also with it preached to and taught among them the Gospel preached to Abraham concerning Christ the promised Seed Deut. 18.18 30.11 14. Rom. 10.6 8. in whom was blessing for all Nations and who should be the great Prophet to whom all were to hearken and in believing on whom they should be saved and also the Covenant made with their Fathers Abraham Isaac and Jacob Deut. 4.31 and so the Gospel and everlasting Covenant was preached to them with and in a sort under the Law or Letter and so though Moses was a Minister of that Letter or Law of Performances which in the Injunctions discovered sin and sentenced to death and led to exercise in such Rites and Ceremonies as could not purifie the Consciences yet he did therewith discover Christ to come in whom Remission and Purgation was to be found and the Truth of all figured in their Sacrifices and Types Joh. 5.46 2 Cor. 3.6 13. and the everlasting Covenant confirmed in him in and according to which all Truth should be performed whence it is called A glorious Ministration though veiled And so it appears in that this Covenant was given in the Hands of a Mediator one that should and did stand between God and them for them to speak with God and bring and teach his Minde to them and to present their Mindes and Distesses to God and when they sinned and God was displeased to stand in the breach interceding and prevailing to turn away wrath and procure mercies for them to give them the Ordinances and set in order their Tabernacle Priesthood Sacrifices c. and to go before them to conduct them to Canaan and so to them were committed the Word and the Oracles and therein Rom. 9.4 the Adoption or means to bring Men in to beadopted the Glory or his presence in the Tabernacle among them and the Covenants that made with Abraham and a little before this we are now about the Ordinance of the Passeover made with them and this in which also the Covenant fore-made with Mankinde was included and the giving of the Law the Ministration and carrying on of the Law and Ministery given them of God by Moses the Mediator and the Services that is the Exercises of this Ministery and so the true publick Worship of the true God and the Promises both of the first and second coming of Christ
Spirit and Truth figured is found in the Circumcision Sufferings and Death of Jesus Christ Phil. 3.3 4 7 8 9. Col. 2.9 10 11 12. which Spirit and Truth is so in Christ that whoever believeth in him is interested in the same and it is become his and he receiveth the Circumcision made without Hands even that of the Spirit taking him off from all confidence in the Flesh that he may rejoyce in Christ onely as compleat in him and so that Jesus is the Christ That he had put an end to all bloody Ordinances and Sacrifices for sin That he hath made purgation for our sins to purge us with and then sate down on the Right-Hand of God and the everlasting Covenant firm in him and he filled with Spirit to dispense and so set forth the Saviour of the World and Propitiation for the sins of the whole World that whoever believeth in him may not perish but have everlasting Life and so his part in this everlasting Covenant Compare Gen. 17.9 10 11 12 13. Exod. 12.48 49. with Mat. 28.18 19 20. Act. 16.33 Col. 2.11 12. for all this we have an outward Sign and Testimony more significant easie and free then Circumcision was even Baptism c. to be put on all that accept this Gospel on them and all under their Tuition as a Sign given from Christ to testifie not the Truth of the Repentance and believing of such as are baptized but the Truth of the Faith Gospel and Covenant taught and so disciple into Abraham's Family to be the Scholars of Christ who needeth not as humane School-Masters to have his Scholars bring their capacities and fitness with them for he even giveth that also and as Circumcision and the Passeover were Ordinances of the Gospel in which Christ to come in the flesh was preached and both before the first Testament and yet when that given were both used under it so Baptism and the Supper of the Lord are both Ordinances of the Gospel in which Christ is preached as already come in the flesh and to come in Glory Rom. 3.27 8.2 Iam. 2.8 12. and both instituted before the New Testament was given from Mount Sion yet now both used under it But the new Testament it self will verily appear to be something distinct even that Law of Faith of Life of Liberty for nurturing Sons and in which Believers are to walk in this Life So that yet in this saying we are not satisfied 3. Some say That the New Testament is Christ his Dispensation of a spiritual first Fruits of the everlasting Covenant into the Hearts and Minde of the Believers in putting in by his Spirit his gracious Word into their Heart and so enlivening and operating in them as to unite and conform them to himself and so lead them to the Inheritance This saying is Truth and fully proved in Heb. 8.6 10. and 10.15 16. agreeing with 2 Cor. 3.3 and doth more satisfie according to Scripture then all or any of the former and in this I long rested as if it were the whole of the Truth as indeed it is a part and the chief part of it and that which according to the New Covenant in his present Ministration he dispenseth and in that respect also is rightly said to be given for a Covenant And in this Dispensation given a New Testament is given which what that is I will assay to finde out and delare CHAP. 7. Of the New Testamental Covenant what it is THe New Testament is that Rule and Order agreed on between the Father and the Son in the councel of God both for Christ his Dispensation and the Believers Receit and Perseverance to which the Covenant hath Engagements on both parts as that given by Moses had though not the like Engagements for these two Testaments are one opposed to the other and by comparing the one with the other in their Agreements and Differences and the excellency of the New above the Old as declared in Scripture and the Scripture-Expressions of the New I conceive we may come to the cleerest and fullest satisfaction to know indeed what the New Testament is 1. They were both given by God by and in the Hands of a Mediator Gal. 3.19 20. Heb. 9.15 3.1 6. Rom. 7 10 13. Gal. 2.19 21. 3.21 22. 2 Cor. 3.6 11. Gal. 4.24 25 26 17. Heb. 12.18.22 Deut. 5.23 Gal. 3.17 18 19 25. Heb. 3.2 4 5 6 10. Exod. 20.1 2. Psal 81.10 Act. 26.18 Col. 1.12 13. but not both by one and the same Mediator the one the Servant the other the Son they were both ordain'd to life and so had the same end but not to effect it in the same way but the one preparing by terrifying and killing the other extending it by consolation quickning they were both given on and from a great Mountain but not the same Mountain but the one Mount Sinai gendring to Bondage the other Mount Sion giving to Freedom they both were given after the Covenant made with Abraham and so distinct Covenants made besides that and that by Moses first being no part of the Covenant made with Abraham but only subservient to it and this by Christ after that by Moses and so no part of that yet having in it the quintessence of the Covenant first made with Mankind through Christ and the first Fruits of the Covenant made with Abraham they were both made with a People redeemed not onely redeemed in a publick Man from perishing in the first death as all men were but also called and redeemed in their own persons out of great bondage and servitude to be led to Rest or Canaan yet not both alike the one out of an Egyptian worldly and bodily bondage to go to an Earthy Rest or Canaan the other out of a spiritual bondage in the darkness and pollutions of this World and the powerful Dominion of Satan to be led to an heavenly Inheritance Rest and Glory they were both given for nurture and tutoridge of Sons Gal. 4.1 8 21 31. having both their Directions and Requirings yet not both alike but the one to tutor as a School Master though Sons yet under some bondage like Servants suitably directing to and requiring Works the other to tutor as Sons in the Father's House and Presence with Freedom and its requirings not like the other of obedience in works in the strength they had not putting in new strength to do but of the use of Faith and Love given Gal. 5.6 2 Cor. 6.1 2. Phil. 2.12 13. Deut. 4.1 31.5 6. Rom. 10.5 Joh. 7.37 38 39. Heb. 8.2 6. Heb. 9.12 13 14 15 17 18 22. Exod. 32. 34. Deut. all affording in all its requirings strength for the exercise of them they both had their Promises annexed but not both like Promises the one of an earthy Inheritance with promise of Presence and Assistance in the way upon their keeping his Commandments given in doing them the
that for which he hath no plain Saying of Scripture nay that which will not agree with but crosseth Gospel-Testimony so that I may truly say if by Truth he mean Gospel as Elihu to Job These are the voyce of his words Job 33.8 And of this Faith and Holiness true in its kinde he takes Mr. Goodwin and others to mean of which when the mixtures darkning it are taken away as not appertaining to it that it appears as it is by it self none need to be ashamed to own it nor can any produce a Faith of another kinde that is better or so good or true in its kinde and prove it so And from this Faith Mr. Owen professeth a Man may fall wherefore you that through Grace believe as is said abide go on live and die in this Faith as Mr. Owen also saith you may and whatsoever any say of it you shall assuredly be eternally saved you have the Testimony of Christ his Oblation Intercession the Purposes Promises and Covenants of God and his Spirit in his Prophets and Apostles assuring you of this But for weakening the excellency of this kinde of Faith besides the mixtures put in he seems to prove his business by Heb. 6.1 2 3 4 5 c. which is all that I can finde produced with any enforcement and that is onely first quoted page 10 but after amplified and prest page 423. chap. 17. I shall therefore in the next place consider that portion of Scripture with and as agreeing with other places speaking of the same things CHAP. 4. Of Hebrews 6.1 HEb 6.1 Therefore leaving the principles of the Doctrine of Christ or the word of the beginning of Christ let us go on unto perfection not laying again the foundation of c. And in this before we proceed are four Questions to be answered for understanding these words Quest 1. What is here meant by the word of the beginning of Christ or the Doctrine of the beginning or the Principles of the Doctrine of Christ or the first Principles of the Oracles of God as chap. 5.12 And the Answer to this may be read at large before written Part 2. Chap. 10. which it were a shame for any that have sometime believed Heb. 5.12 to stand in need to be taught again which they be The Oblation of Christ with the Ends and Vertues of it and those Oracles in it and proceeding from it as there shewn by Scripture to be the Word of the beginning of Christ and first Principles and in this Epistle also divers hints thereof as speaking of Christ saying Chap. 1.3 Who being the brightness of his glory and the express image of his person and upholding all things by the word of his power when he had by himself purged our sins sate down on the right hand of the Majesty on high Chap. 2.3 c. How shall we escape if we neglect so great Salvation which at the first began to be spoken or preached by the Lord and was after confirmed to us by them that heard him c. We see Jesus who was made a little lower then the Angels for the suffering of death crowned with glory and honour Chap. 1.1 Chap. 2.9 that he by the Grace of God should taste death for every man every of those of that Nature in which he was made lower then the Angels that in it he might suffer for those of that Nature Forasmuch as the Children are partakers of flesh and blood Chap. 2.14 vers 16. Rom. 9.5 Act. 17.26 Luk. 3.38 Act. 5 3â— 3.47 Heb. 2 14. ch 5.8 9. that is the natural Children of Abraham to whom in this Epistle he writes and of whom Christ came they as others were mortal so as the same in speaking to the Gentiles may besaid of the natural Children of Adam for God made all Nations of Men of one Blood and of Adam also Christ came and so the same in effect said of srael is also said of the Gentiles and so all of one Blood he also himself took part of the same that through death he might destroy him that had the power of death that is the Devil c. And after though he were a Son yet he learned Obedience by the things which he suffered and being made perfect he became the Author of Eternal Salvation unto all them that obey him which things hinted here are opened in treating of the Oblation of Christ and shewn to be in the word of the beginning of Christ in the place pointed to for answer of this Quest 2. What is meant here by leaving the word of the beginning of Christ And this requireth both a negative and an affirmative Answer and so 1. A negative Answer Not the believing remembrance of it 1 Cor. 11.26 15.1 2 3 4 rom 4.25 5.6 1. 2 Tim. 2.8 2 Pet. 1.12 13. Rom. 1.3 4. 1 Cor. 1.17 18. 2.2 2 Cor. 5.19 20. 2 Tim. 4.7 Iude 3. Heb. 7.25 28 10.19 9.14 15. 10.22 25. 12 2 3. 13.15 16. 9.12 14 15. 12.24 9.14 10.14 22. nor the prizing embracing and believing encouragements instructions and consolations from is and in and through it for so he wills us alwayes to remember it and saith We shall in such believing remembrance of it be saved no nor yet the holding of it forth and contending for the Truth and Goodness of it against all opposers not so to be left but stood to and kept nor is the usefulness of it in all teachings or in any to be left for there is nothing can be rightly known or taught without it yea in this and in all these respects he makes use of it not onely before but after this saying in this Epistle to encourage them in their approaches to God in their confidence in God for the Promises of the New-Testament yea for all their spiritual Sacrifices and holy Walkings both in sufferings and well-doing yea he shews Christ his obtaining eternal Redemption and his Mediation of the New-Testament to be by vertue of his Blood and Sacrifice and his Peace-speaking to the Hearts of his People and his purifying of them also to be by vertue of the same Blood and sacrifice So that it is evident and plain He neither desired nor intended at all or in the least or upon any account to leave the believing minding and prizing of it nor the holding it forth nor the usefulness of it no nor yet simply and wholly to leave it in that sense of which he here speak not in respect of all times or of all persons But 2. Assirmative Answer To leave was at that time and in this business in his present writing to leave or let rest the declaring again what is the Foundation and which be the first Oracles of it and opening the Principles of the same though the same was still needful both for him and for them to teach others yet not for him now in respect of these
the Son of God afresh and putting him to an open shame And so when fallen from such a Faith by the Oracles of God fastened on such a foundation and affording such Principles They have trodden under foot the Son of God and have counted the blood of the Covenant wherewith they were sanctified as an unholy thing 10.29 and have done despite unto the Spirit of Grace These are Briars and Thorns and these not repenting but continuing thus crucifying Christ c. even themselves are Briars and Thorns nigh to cursing being rejected and their end to bee burned And this justly and deservedly 2 Sam. 23.6 7. Because of the truths goodness and riches of the Faith taught by such divine Oracles and brought on such a foundation affording such Principles sweet experiences and blessed hope all so watered from Heaven as in which others brought forth meet fruits but they rewarding evil for good have so foulely departed and continue contemning and bring forth Briars and Thorns Psol 109 2-29 till they become Briars and Thorns So that even in this Demonstration of the equity justness and holiness of Gods proceeding The Faith they fell from and that others abiding in are found fruitfull and exhorted to abide appears to bee true and of the right kind And in the fourth and fifth verses Chap. 6.9 10 11 12. the spirituality and livingness of it set forth sutably to the Principles But now I must return to view what is said against this Faith as set forth Heb. 6.4 5. Yea even by him that hath acknowledged the Faith and Holiness for which hee quotes this place really true in its kind wrought by the Spirit effectually working effectually in all the powers of their souls c. So as they become thereby Vessels in the great house of God c. which is in part already answered but I shall view what is farther said CHAP. XII Of some sayings of Mr. Owens against this Faith c. 1 HEE saith of such Beleevers and Saints as here spoken of See the Answer to this Pag. 375.376 Heb. 6.4.5 They are changed as to their use not in their Nature continuing stone and wood still though hewed and turned to the serviceableness of Vessels So his saying But this is to bee heeded that as the saying is without proof So the Question is not what they were before this faith and holiness was wrought in them nor what they are when they are departed from this faith and holiness But what they are in whom this faith and holiness is and they abiding in it and that they are wood and stone in some sense is granted according to that is said The Righteous shall flourish like the Palm Tree Hee shall grow like the Cedar in Lebanon And so they are called Trees of Righteousness Psal 92.12 13. Isa 61.3 4. 1 Pet. 2.3 4 5 9. and those that tasting the graciousness of the Lord come to him as to a living stone are built on him as lively stones c. but this is far from Mr. Owens meaning But if hee allude to that 1 Cor. 3.12 If any man build upon this foundation gold silver precious stones all which are good sure Wood Hay Stubble all which are combustible yet here is something doubtfull among many viz. whether by these bee meant Doctrins or Persons most probable Doctrins because the builder may bee saved when his labour and opinions is by fire burned But however this comes not up to our business for wee treat not of a faith and holiness builded upon the foundation by the ministry of a man only and a man miscarrying also But of the Faith builded by the enlightening and operation of the unerring Spirit of the Lord which is not mistaken in his building nor are Wood Hay Stubble as distinct from true Saints any where in Scripture called Saints and beleevers nor doth the Spirit of Christ build such on Christ and leave them such And for his other Metaphor 2 Tim. 2 20 21. Though in a great house there are Vessels not only of Gold and of Silver but also of Wood and of earth some to honour and some to dishonour Yet they are all for use And those of the most costly mettal may some of them bee for some dishonourable use for the Master and those of the meanest mettall may some of them bee for honourable use both for the Master and servants But now in the application wee have no Vessels mentioned meet for the Masters use operated by the Spirit to do worthily in their Generations as Mr. Owen confesseth these may and many of them do but such as by the grace received purge themselves from the Apostates and their wayes and so are by grace sanctified and made meet for the Masters use and prepared unto every good work so that his saying is not countenanced in this place And if any should as I when by tradition I held it have sometime done ground this assertion upon some parabolical and proverbial speeches as those in Prov. 26.11 2 Pet. 2.21 22. Hee knoweth that parables run not on all four and that Proverbs and Metaphors are not to answer that set out by them in every similitude and hee that wrings the Nose too hard causeth blood to follow for in grounding such an assertion on such metaphoricall and proverbiall speeches wee shall plead for wicked men and extenuate their sin and impute some blame to the Almighty For when it is said of them These Iude 10. 2 Pet. 2.12 13 14 15. as naturall bruit beasts made to bee taken and destroyed speak evil of the things they understand not c. If these men had never understood more than the beasts and had alwayes been so brutish and even made to bee destroyed Iob 35.10 11. Prov. 1 24-32 Psal 49.12.20 Mat. 16.26 Prov. 26.11 then had not their sin been so great as it was Nor which befalleth not to the beasts their judgement in eternall damnation so just But God having given them understanding above the beasts and they not heeding to make use of it became as the beasts that perish and so loose their own souls So the Dog that turneth to his vomit was never rid of his doggish ignorance and nature Nor the Sow that being washed walloweth in the mire was never freed from her swinish ignorance and nature And so though their doing so bee filthy and loathsome yet some pity and not so great torment to bee executed on them But for these inlightened in the knowledge of our Lord and Saviour Jesus Christ And having the holy Commandement delivered to them with such Principles effected in them in knowledge of him that forbids holy things to bee given to Dogs and Swine Mat. 7.6 And through the operations of the Spriit in that knowledge to have escaped the pollutions that are in the World through lusts which was that they might have partaken of the divine Nature to bee so foolish as to