their time in their several places for Gospel-preaching among them and those that in hearing heard are gathered in and the sins of Opposers grown full and ripe and so when the Kings of the Earth the ten Horns that have helped to uphold the eighth and seventh Head of the Beast Rev. 17 with 16 18. that double Beast on whom the Whore did ride shall hate the Whore and have made her desolate and naked and eat her flesh and burn'd her with fire and so when the great Babylon as well as the mysterious Babylon is fallen then will he come Which things appear in a great forwardness but not yet fully done of which Rev. 19. many have written and I forbear to speak it being not my business in this Tract but when the twelve Tribes of Israel are come from all parts of the World into their own Land Dan. 12.11 12. then forty five yeers after will Jesus Christ visibly appear But then some may reply and say That the Day may be then known as a day is taken for a year to be forty five yeers just after the Jews coming in again to Canaan and the day of their coming in again may be known by the same place in Dan. 12.11 to be 1290 yeers after the abomination that maketh desolate is set up To this I thus far yeeld That to such as God gives understanding in these Visions toward the time of fulfilling they may come very nigh to know the neer-approaching but I suppose not certainly the very yeer before it cometh for these Reasons 1. Because our Saviour saith We know not the hour or day of our Master's coming as hath been shewn 2. Dan. 9.1 2 3 c. Because Daniel that knew the time of their then Captivity to be express seventy yeers and understanding by Books the number of the yeers neer out yet did not certainly determine the expiration as one certainly knowing with which of their goings into Captivity to begin the account but set his face to seek the Lord for the same and so for their return 3. Rev. 6.9 10 11. Because the Souls of them that were slain for the Word of God and the Testimony which they held being under the Altar in the presence of Christ they yet knew not the certain time of the coming of this Day and though as Daniel the time drawing nigh they long for it yet with all the refreshing flowing on them they are bid rest for a little season c. but the period of time no farther declared but only that it is a little season and shall we think to know the time more certainly when than they 4. Because among many learned godly and laborious Men in this business which by occasions I have read I finde great difference in their account some whose accounts are already past and divers that do much differ hundreds of yeers one from another and some make it to be a hundred yeer longer than I will name or can believe and yet probably some might do it from a mistake of the end of that great Day in the final Judgement of the wicked for the beginning of that Day in the Resurrection of the Just Gen. 17.24 25.26 47.9 Heb. 11.9 Exod. 12.40 41. Gal. 3.17 in Christs first glorious appearing and others might happily lose some yeers in account as some have done in counting but 430 yeers from the first making of the promise to Abraham to the Law giving on Mount Sinai whereas from the promise-making to Abraham to Jacob's Birth was 61 yeers from that to Jacob's standing before Pharaoh 130 yeers which 191 yeers they lived by Faith in the Land of Promise as Sojourners And after the Promise or living by Faith as Sojourners in the Land of Promise the Children of Israel sojourned 430 yeers in Egypt before the giving of the Law of which the Apostle speaks And so by some 191 yeers may be lost by that account What more between Moses and Samnel and after I have not time and ability to search And since all Chronologers agree not for the time since the Creation no wonder if good Men have been mistaken for that which is to come And of them that produce strong Reasons and have been skilled in Chronicles and course of times and agree neerest among themselves in this I speak but as in such Books I have read some speaking of the time of his coming say It will be in the yeer of the Lord 1688 others 1689 others 1700 and others 1701 others make more It is very like they come neer but that they are not under or over I dare say of none till their time be past but for those Worthies who as I suppose go the surest way to work to begin their account from the total destruction of the Temple in Jerusalem so as one stone was not left upon another and so the daily Sacrifice wholly done away and the abomination of desolation set up in Julian's time which some say was in the yeer 360 and some say 367 others 368 or thereabonts And from thence reckon Daniel's 1290 to the Jews coming in which will fall out to be 1656 or 1657 or 1658 or there-abouts yet the Chronologies are not so uniform and certain that they can all agree and pitch upon that yeer of his coming in certainty though I suppose they come neer yet if it were even now or should certainly be that they come into their Land this next yeer 1656 which O that it might so be yet to pitch upon the last yeer of the next 45 to end is not so easie as I have sometime thought it because it is not certain whether we shall begin the 45 at the first assay of some for entring or at some more general settlement of them in the Land after some Battles fought and then 45 yeers after in their greatest strait he comes to overthrow their Enemies of which proceeding I conceive we may learn something by the manner of God's dealing for them when he led them out of Egypt into Canadn Isa 11.11 12.16 because the Lord speaking of what he will do for them in this great work in that Day concludes it thus saying Like as it was to Israel in the day that he came up out of the Land of Egypt and then follows the Song of Thansgiving Isa 12. I shall but propound May not there be first a stirring up of the Spirit of some eminent ones as of old Moses and Aaron to begin to stir up others and lead the way while yet the generality of the people are ignorant and untoward as they of old Somewhat of this may be included in that said Zech. 2.6 Jer. 3.12 14. and 31.6 May not also some notable things be done in plagues on the people that would detain them as to the Egyptians of old may not something of that be in Zech. 2.8 9. and so set them a going is not this intimated Isa 11.11
for the end of Christ his first coming and Ministration of the Gospel Eccles 9.1 2 3 4. Joh. 3.17 5.34 12.47 48. Act. 3.26 26.18 1 Tim. 1.15 was not to judge with that judgement to condemn the world to that eternal damnation but to save the world yea such as at present rejected his words waiting their conversion letting that judgement alone till the last day and the same is his end in the Ministration of his Servants Therefore it is not good nor safe for us to be peremptory in judging that Judgement before the time of the Lord 's coming if not that 1 Cor. 4 5. much less this for eternal Judgement is after death and it appertains then also to the Lord to pass it that is next 4. That the great and eternal judgement is after death and the Resurrection of the Body and the Judgement then given will be altogether irrevocable in respect of the persons on whom given the sentence then unalterable and the execution accordingly will be eternal Deut. 22.30 Luk. 20.36 Rev. 20.15 18 21. Mat. 25.46 and so expresly called an eternal judgement there is then no more possibility of sinning or falling for those then sentenced to eternal life they are then as the Angels of God nor is there then any more time for or possiblity of Repentance or escape for those sentenced to the second death they are then as and with the Devil and his Angels And these things the Oracles of God in the Doctrine of eternal judgement teacheth by all which we may learn what the Principle it teaches Believers and they receive in the belief hereof is namely that it is An inward and hearty perswasion and minding of the future unseen spiritual and eternal things Principle 6. the eternal judgement of God and therein Rom. 8.17 24. 2 Cor. 4.16 17 18. 5.3 10. Heb. 11.13 16 25. Col. 3.1 4. 2 Tim. 4.8 1 Thess 1.9 10. Rev. 22.16 20. the eternal estate of men in which Believers that suffer for Christs sake in the flesh here shall be for ever blessed with all fulness of glorious joy and blessing and all their enemies for ever overthrown and punished with eternal torment in which perswasion and minding of these unseen and eternal things their afflictions become light and bearable to them their hearts cheered comforted and strengthened and set on things above so as longing for this heavenly state they are bent with desire and endeavour in all things to please God and so to long and wait for the coming of our Lord Jesus in glory The Foundation of this perswasion and Principle Heb. 9.2 8. 7.25 1 Cor. 1.5 6 7 8. 1 Thess 1.4 5 6 10. that which produceth it and on which it is built is as of all the former the Oblation of Jesus Christ in his Death Resurrection and Sacrifice offered and by vertue thereof sitting on the Right-hand of God mediating till he come again And they in whom this perswasion and principle is are such as in whom Christ is spiritually in some measure formed even so far as that from the belief and knowledge of Jesus Christ and him erucified all the forementioned Principles are in a gracious measure in them and so with them this also By all which they are framed both with desites and patience to expect and in well-doing to wait for the coming of the Lord. And these be the six Principles called Heb. 5.12 The first Principles of the Oracles of God that flow from the Foundation and teach these Principles by it and build them on it and therethrough builds the Believers on Christ the Foundation and frames them to the Minde of Christ and so leads them The first two which are Repentance from dead works and Faith towards God being those in which working the Believer is taken out from his estimate of himself and the world and the flesh with affections and lufts thereof crucified and he drawn to high estimates of Christ and by Faith and Love united to him The second two that is the Doctrine of Baptisms and of laying on of hands be those in which the Believer is formed more and more to Christ in fellowship with him and conformity to him in his death and likewise in the spiritual vertue of his Resurrection with enjoyment and experiments of his goodness in his Promises The third two that is the Doctine of Resurrection of the dead and of eternal Judgement be those in which the Believer is quickned up in hope of eternal life inheritance and encouraged with constancy and patience to expect and wait for the coming of Christ then to enjoy all the good promised All these mentioned he saith Heb. 6.3 And this will we do if God permit as if one should say We having formerly taught and laid the Foundation among you and therein taught the Oracles of God unto you which you have heard and known and believed and therein learned and received the first Principles thereof And we having now mentioned those first Principles of the Oracles of God begotten in you by the Oracles of God in your belief of the Testimony of Christ This we will do that is even the same foresaid that is in our writing to you leave and let remain these things with you and in you 1 Cor. 15.1 2 3 4. as things we are perswaded you have and retain and in believing remembrance of the Oblation of Christ whence all sprang you shall be saved But now not staying to declare again what the Foundation is and which be those Oracles of God or to open these first Principles thereof we will proceed to perfection in opening more fully to you the Ends Excellencies Vertues and Usefulness of the Oblation of Christ in his remaining Priesthood in his Mediation and Intercession by vertue thereof thereby to stir up in you these Principles you have already received in believing on him that you may be farther builded on him 1 Pet. 2.2 3 4 5 9. and have more usefulness of your knowledge of Jesus Christ for union and fellowship with him and conformity and fruitfulness to him and God permitting us this we will assay and endeavour to do and that upon very weighty reason and grounds because you having received so much as gives us encouragement and if any receiving so much should have clean departed our labour would be in vain to them but not judging you such we will not on a surmise desist CHAP. X. Heb. 6.4 5. FOr it is impossible for those who were once enlightened Heb. 6.4 5. and have tasted of the heavenly gift and were made partakers of the Holy Ghost and have tasted the good word of God if they fall away to renew c. For those Such as once had what these have but are now fallen off c. So that I shall note in these two and the following verses only these things 1. That all this faith and principles in these
them and extending to some Revelation Demonstration and making known his minde and goodness to them and also dealing with Men from and for God in opening their Eyes and moving their Hearts to turn to God and look to him and be saved and again still dealing with God for Men for patience pardon and means still to be extended to them that so they might come to Repentance and Faith and that he in his Father's way may freely give it to them By which means and in which patience he is striving with Men in opening their Eyes and moving at their Hearts that they might believe and so from the prevalency of his Mediation by vertue of his Oblation he is giving them Faith and Repentance and such a Mediator he is for all Men yea so set to be of his Father and hath himself accepted to perform this Office also and is furnished for it with the vertue of his Oblation and Immeasurable fulness of the Holy Ghost being faithful able and constant in performance and so in respect of his receiving from the Father and so from God dealing with the people calling and making known God's minde being full of Spirit Love and Faithfulness he calls enlightens moves and so strives with all 2 Isa 42 1-7 45.22 49.6 8. 55.5 61.1 2 3. Joh. 1.4 5 7 8 9 10 11. Rom. 2.4 5. as hath been foreshewn a. And whereas men closing their Eyes which he hath opened c. not owning and receiving his reachings and motions which is the sin of the world he yet by vertue of his Blood and Oblation once offered so intercedes with God as to procure such forgiveness that they are not cut off presently for these transgressions but that longer time and patience and more mercies and means be extended towards them and farther strife with his Spirit that they might yet repent believe and be saved A gracious Mediator intimated to us in the Parable of the Vine-dresser Luk. 13.8 9. Lord let it alone this yeer also till I dig about it and dress it and if it bear fruit well if not then after c. If any say This is meant of the Church the Vineyard of the Iews I answer However meant it is spoken of particular Trees therein of some of which our Saviour saith Ye are of this World Joh. 8.23 Joh. 1.29 but it is plain express by Iohn Baptist Behold the Lamb of God which taketh or beareth away the sins of the world In which it appeareth evidently he speaketh of more than the Atonement and Purgation made and so of the sins taken away from before the Face of God at once by that one Oblation of his once offered yea he speaketh of a continued act by vertue of his Oblation in Mediation he taketh that is spoken of a present and continued business he taketh or beareth away the sin of the world that is his Office and his continued work That he is faithful in doing and how he doth it was long before prophesied Isa 53.12 He poured out his soul unto death and he was numbred with transgressors and he bare the sins of many And then speaking of another and farther business done by vertue of the former he faith also And made intercession for the transgressors A little of which we may see fulfilled in Christ's praying for them that crucified him Father forgive them they know not what they do Luk. 23.34 And this Prayer of his was answered yea in as full a sense and farther degree than that of Amos and they so forgiven this great Transgression that they were not presently cut off Amos 7.2 3 4 5 6. Luk. 24.47 Act. 2.38 3.26 5.31 32. but patience and forbearance and more and greater means extended and used towards them yea the Gospel after the Resurrection and Ascension of Christ first preached to them and Remission of sins c. according to Christ his Order so rendered and given to them And many of them did believe and receive the same And in like manner he procured patience and long-suffering for other great Transgressors even for the same gracious end That they might repent 2 Pet. 3.9 Rev. 2.21 2 Pet. 3â—â—5 whence we are willed to account That the long-suffering of the Lord is salvation Yea we are instructed into the knowledge of this Mediation of Christ by the Types of old the Truth of all being fulfilled and found in Christ Heb. 9.28 For Christ was once offered to bear the sins of man and unto them that look for him he shall appear the second time without sin unto salvation It is evident in this place That more is here spoken of and meant than bearing of sins in his Oblation-offering 2 Pet. 2 24. Col. 2.14 Rom. 4.25 Heb. 9.14 1 Ioh. 2.1 Rom. 6.9 for those he bare in his Sufferings and Death and nailed them to his Cross so as he did them all away in his Resurrection and then by the eternal Spirit offered himself a spotless Sacrifice to God in the Heavens nor can there be any more sin so imputed to him or so born by him he is just and can die no more but his bearing sins now is his taking them away and keeping the punishment of them off from us And this was also figured to us in the two Goats one slain for a sin-offering figuring out the Atonement made by the Death of Christ the other a living Goat Levit. 16.9 10 20 21 22. 1 Cor. 15.17 Rom. 4.25 over whom was confess'd all the iniquity of the Children of Israel and he bare them away into a Land of separation where no man dwelt to be charged with them So figuring out the Resurrection of Christ for our Justification and bearing away our sins the forgiveness whereof men perceive and receive in confessing and believing on him and yet a farther bearing away of sins was here typed 1 Joh. 1.7 9. in that it was of sins confessed after the Atonement was made over the live Goat that carried them away c. But I will not urge that but come to that which is more full and plain for this purpose Aaron the High-Priest did bear the names and the Judgement of the Children of Israel Exod. 28.29 30. when he went into the holy place continually and he with his Sons the Priests were to bear the iniquity of the Congregation to make Atonement for them before the Lord Levit. 10.17 and this was besides the Atonement made in the holy of holies once in the yeer And what bearing of iniquity this was may be cleer to us not that the iniquity of the people was imputed to the Priests and confess'd over their heads and they to suffer the judgement and punishment due to the peoples sins and to be offered in Sacrifice for them not so But as skilfull Hebricians say The word signifies and the Greeks translates so to bear and take away yea Numb 18.1 2
should now raign in his Saints and both these are true yea without controversie Christ doth now raign in his Saints and its desired to be more and more but yet his raigning in his Saints now is neither his raigning over the VVorld nor making his Saints to rule over the Men of the VVorld and the mistake is easily discernable to such as believe and minde the Scripture-Testimony of Christs coming to raign 1. For Christ his now raigning in his Saints is not his raigning by his Saints or with his Saints and they with him over Men but as the expression is in his Saints and that is by his gracious Word and Spirit subduing every thought to the obedience of Christ and them to accept the cross of Christ 2 Cor 10.3 4. Phil. 1 7-9 2 Cor. 4.11 12 13 14. 2 Cor. 1.7 Gal. 2.20 2 Pet. 2 13-16 1 Cor. 9 19-23 and conformity to him in it and so by the Spirit of Faith Love and a sound Minde he dwells and lives in them and they live to him and yet in this VVorld are for his sake as he was subject to humane Powers and servants to all for their good and though they overcome the VVorld yet their Victory is by Faith and not by carnal weapons and striving for worldly honour and power over Men but by the Word of their Testimony 1 Joh. 5.4 5. Rev. 12.11 2 Tim. 1.12 Act. 9.4 5. Col. 1.24 not loving their Lives unto Death so as while he raigns in them they are sufferers for him and so with him and he with them and they shall after raign with him when he raigns 2. The Saints raigning with Christ Col. 3.4 2 Thes 1.7 10. Rev. 11.15 18. and so his raigning in his own Person and with and by his Saints begins at once together he comes to take to him his great Power and Raign and then and not till then his Saints raign with him he that believeth makes not haste nor desires to raign before his Master and when God by his Providence putteth any Saint into a place of worldly Power and Government to rule among Men yet in that also they will be found sufferers for and with their Master and strangers in this World and though Protectors of their Brethren the Saints in their outward peace Psa 75.2 72.4 Psa 39.12 2 Sam. 23.5 Heb. 4.7 8 9 10. Heb. 11.9 10 16. 1 Thes 1.9 10. yet Rulers of them as men also in their outward affairs not able to carry all as they would by their several Officers under-Governours in this World the Saints must wait for that till their Masters coming even thus it was with David and so it is not yet their rest with Christ and raigning with him over the Men of the World It is better to look and wait for our raigning as Abraham and our Fathers did for the same inheritance and Kingdom that we are to look for 3. Jesus Christ is not to receive his Kingdom Joh. 18.36 Psa 2.6 9. Dan. 2.44 7.13 14. Ezek. 24.13 Luk. 1.32 Dan. 7.27 2 Tim 4.8 Rev. 2.26 and be set on his Throne after a worldly manner or by any worldly power or weapons no it is not the Saints that set him upon his Throne but it is the Father only from whom he receives it and he it is that gives the Kingdom to his Saints and sets them on Thrones True it is before his personal coming will be many Earth-quakes and shakings of worldly Powers Nation against Nation and the hating of the Whore and eating her Flesh and burning her with Fire by the Kingdoms of the Earth who shall enrich themselves with her spoyls in which Battels the Saints as Men and as called by Authority for defence of a People and Execution of Justice on wicked Doers may have their hand and work in these Battels yet as they are Saints so they use no violence commit no rapes seek not the ruine or destruction of Men but even in their overthrow and confusion desire the shame upon them to be blessed to them as a means of their conversion Psal 83.15 16 17 18. Prov. 24.17 whence also they rejoyce not simply in their ruine and harms but rather when they are subdued are very merciful to them though when in their perversness overthrown they rejoyce in the righteous Judgements of God and for his Mercies in their own deliverance their main design being the same with their Masters according to the Gospel-way The Salvation of Men Prov. 16.4 1 Sam. 24.13 they know for revengeful unnatural and filthy actings the Lord hath in this World another Generation of Men therefore though these be valiant in War yet Blood is neither imputed to them nor the Victory ascribed to them as Partners with Christ but this is his own Isa 63.1 2 3 4. and alone work by his Power in his Providence what Instruments soever he useth to overthrow the Enemies in which his Garments are sprinkled with the Blood of his enemies some of his Saints also dying in these Battels his coming also approaching nigh but being come that Battel in which the Saints and none but Saints shall be in which also the Lord is visibly with them and before them shall not be with carnal weapons nor confused noise nor Garments rolled in Blood Isa 9.5 6 7. Rev. 19 11.12-21 20 1-4 nor any Saint dying in that Battel but only the wicked and all the wicked overthrown as hath been foreshewn and yet this also done before he sit on his Throne and raign and the Saints reign with him Oh that our Brethren would consider this 4. As the Saints must not raign before their Master and Lord Christ and that he receives from the Father and they receive from him the Kingdom so likewise must they not raign one before another If Abraham Isaac and Jacob c. must not have it before us Heb. 1.40 1 Thes 4.14 18.2 Thes 2.1 2. much more should not we look for it before them nay not the surviving on Earth see or enjoy before them that sleep in the Lord when we are all gathered together unto him then and not till then shall our raigning be Oh that our Brethren would consider this 3. Such as though they confess this raigning of the Saints not to be till the personal and visible appearance of Christ yet they look for some glorious manifestation of the Sons of God whereby they shall be known from other Men of what different Opinions soever they be and in what different Forms of Church-Government soever they live and so they shall be eyed and may be advanced to some honourable places in this World before the personal coming of Christ surely the Belief and minding of the Testimony of Christ concerning his personal coming as set forth in the Scripture would help our Brethren to keep from the thoughts or desire of such honor to themselves before their Masters coming Dan.
and Love of God hath so set them forth even to Believers for their good were it not sinful Jer. 23.16 17 27 32 33 34. by any dreams or colourable pretext to steal away the Word of the Lord in this respect from his People counting this part of his Word a burthen Surely it was not well done of Mr. Owen to alter the Words of the Apostle Heb. 3.14 in stead of For we are made partakers of Christ if we hold the beginnings of our confidence stedfast unto the end Pag. 429. to put in Those onely are made partakers of Christ c. and then to add words of his own viz. And for the rest they are not c. The Apostle not using that Language it is not well done of any to use it to take away the word in the force of the Spirits caution joyned with his consolation from Believers and that is something worse to give out as if that said 1 Sam. 12.22 were not the consolation given to all the people to whom Samuel spake to encourage them to obey his exhortation 1 Sam. 12.20 21. and the threat vers 25. a warning not to them all to deter them from disobedience but the consolation to one part of them as godly and the threatning to another part of them as wicked and that Men might believe this to make the one part of them like those spoke of Jer. 31. which speaks neither to nor of such a peculiar people as was then in being though Mr. Owen would have Men conceive so but of a Generation of that Nation that shall be left of the Sword Jer. 31.1 2 3 4 5 31 32 33 34. and found surviving when the judgements of God have been executed on that Nation that then after those dayes shall be made such a peculiar people so it was wrongfully concluded hence by him that the threatnings such as in that 1 Sam. 12.25 are onely to the wicked and not to the Saints but to acquaint them with the terror of the Lord how he hateth wickedness and the Promises onely to the Saints and not to the residue of the people that the wicked may know his love of goodness how this will stand with his two Sayings before twice mentioned of the Promises made to sinners as sinners c. I need say nothing but of that he saith elsewhere viz. That the Saints are only wrought on and perswaded by the love promises of God but not by the terror of the Lord and that is it they hold forth only to the wicked affirming the same of Paul 2 Cor. 5.11 This is not right neither for the very word in that Text with that went before 2 Cor. 5.8 9 10 11. includes the judgement also in which the terror is as that which was also in the motive of his own and other Believers being perswaded to diligence yea intimates it also to have had some prevalency with the Corinthians And plain it is there also 13 14 15 19 20. That he held forth chiefly and mostly the love of God in Christ even to perswade unbelievers and not the terror without it nor but for the contempt and refusal thereof but no need to strive about that is so cleer who can read that profession of Job so oft expressing it and concluding For destruction from God was a terror to me Iob. 31.1 23. and by reason of his highness I could not endure Psal 119.120 And of David My flesh trembleth for fear of thee and I am afraid of thy judgements And of Levi that not onely feared the Lord Mal. 2.5 but also was afraid before his Name And of Habakkuk Hab. 3.16 who when he heard the voice of the judgements his belly trembled his lips quivered at the voice rottenness entred into his bones and he trembled in himself that he might finde rest in the day of trouble Yea hath not God promised to look to him Isa 66.2 5. 28.13 and appear to his joy that trembleth at his word when shame shall befal those that by devices labour to put it from themselves as not having any thing to do with them yet the Spirit saith expresly Prov. 28.14 Happy is the man that feareth alway but he that hardneth his heart shall fall into mischief yea was not Moses thus led for Israel Num. 22.6 15. Iosh 22.15 22. 1 Cor. 9.27 10.1 6 11. and Phinehas yea Paul in respect of himself and also directing all Believers to the same So that this fear in such as believe the Promises is no desperate but a hopeful fear as well standing with confidence as godly sorrow and mourning doth with rejoycing in the Lord as is seen in Job David c. So that this was rashly affirmed and yet worst of all that Affirmation of this Saying Pag. 221. God to be with us while we are with him is a cursed liberty left Men of departing wickedly from God it had not been well so to affirm of that saying of David to Abiathar 1 Sam. 22.2 â— Abide thou with me fear not for he that seeketh my life seeketh thy life but with me thou shalt be in safety But when God in Christ Jesus hath called people to himself spoken peace to them in the Blood of his Son free'd them from the charges of the Law from the Accusations of sin and the tyranny of the Devil and terrors of death and filled them with the consolations of his goodness and promised them eternal life and also told them of the malice of Satan and the World and how they seek to devour them giving them this counsel and comfort saying I am with you and for you abide you in me and with me and I will be with you for ever and with me you shall be in safety but if you abide not in me you will be forsaken and lie open to all danger Shall any call this a cursed liberty c Surely Methinks if they could not see the goodness of it yet they should forbear reviling it knowing it to be the very Saying of the Holy Spirit in the Prophet 2 Chron. 15.2 8 9 10 11 12 13 14. to a good King and good People The Lord is with you while you be with him and if ye seek him he will be found of you but if you forsake him he will forsake you And this they counted not a cursed but a blessed liberty and it had as good a fruit in them Ioh. 15.1 2 3 4 5 6 7 8 9 10 11. And such-like Language used by our Saviour to his chosen Disciples who surely would have shunned it as blasphemy to call it a cursed liberty left Men of departing wickedly from God they knew it tended and the fruit of it in Believers was to keep Men both humbly and confidently to God If the saying startled and enraged him because it could not be answered yet so odious a censure trenching on God's own words might
the Truth of the Gospel preached to and Covenant made with Abraham abode still and was more fully preached by the Apostles but that manner of preaching with Baptism and Ordinances delivered by them though heavenly in respect of the former and will be in force till the visible appearing of Jesus Christ but then be shaken when still the Truth of the Gospel and Everlasting Covenant will abide for ever to be enjoyed by sight Now then when all the means appointed for Abraham to be the Father of such a Seed ceaseth and no more brought in by believing but by sight nor living by Faith but by sight such are not in respect of any conversion in Scripture-phrase called Abraham's Seed but I conceive they more properly may be called The Seed or the Children of Christ and of his glorified Saints brought in and living by fight not needeth any Covenant to be farther or again made with such as are brought in by and live in the light of this being brought in to enjoy their part in it in their first conversion And if any conceive they may be called The Seed's Seed or his Seed's Seed and so under that Promise to the Seed of Abraham Isa 59 2â— Deut. 30.5 Isa 65.15 16. Jer. 3.16 17 18. I will multiply thee above thy Fathers I hinder it not however this I know The People of God as well as their worship shall then be called by a new Name so that in this is no let or hinderance to that said That the Covenant shall be made to all the spiritual Seed brought in or become of the Seed from the beginning to the ending of the Ministration of the Gospel Isa 41.20 21. 69 7 8. by it to them all together at once yea it will be a great wonder to great admiration to see a Nation born at once and such an infinite Company of Saints presented to them and yet when the Mountain of the Lord's House is thus exalted and the Lord appears in his Glory and the Children of the Resurrection ruling and flying about when the Spirit and the Bride in the presence of the Bridegroom Rev. 22.17 Isa 2.2 3 5. Micah 4.1 2 3 Isa 66.12 Psal 110.3 when Light and Law so proceed out of Sion the Inhabitants of the Nations hearing will say one to another Come and so go together to the House of the Lord without any other Ministration So that then is promised to be the greatest Conversion and more numerous then ever before though all of them brought in by and living in the performance of the Covenant at once so made with the whole Seed and not made over again but continuing and it is enough for all so converted to be under this blessed Government after their Conversion enjoying the happiness of it Rev. 20.9 15. Mat. 25.46 and so escape that great destruction and second death and have eternal Life when the Serpent and all his Seed are cast into the lake of fire which is the second death And so we see who the persons are III. What that is that is to be done in the manner of making this Covenant is fully and sweetly expressed in this Jer. 31.33 34. affirmed also in other places of Scripture let them be considered CHAP. 9. Of the things to be done in making this Covenant see the Text. I. I Will put my Law in their inward parts and write it in their hearts Jer. 31.33 Ezek 36.25 26 27. This exprest in other words when having clensed them from all their filth he saith A new heart will I give you and a new Spirit will I put within you and I will take away the stony heart out of your flesh and I will give you an heart of flesh and I will put my Spirit within you and cause you to walk in my Statutes and ye shall keep my judgements and do them Deut. 30.5 6. Of which Moses spake saying And the Lord thy God will bring thee into the Land which thy Fathers possessed and thou shalt possess it and he will do thee good and multiply thee above thy Fathers and the Lord thy God well circumcise thine heart and the heart of thy Seed to love the Lord thy God with all thy heart and all thy Soul that thou maist live And so by Jeremiah again I will give them one heart and one way that they may fear me for ever Jer. 32.39 40. all dayes And I will make an ever lasting Covenant with them that I will not turn away from them from after them to do them good but I will put my fear in their hearts that they shall not depart from me So that in all the places we may see That then all sin and sinning shall be removed and a perfect Righteousness framed in them and strength to walk constantly therein and by this we may note the difference between this and the first Fruits of it given in to Believers by the first coming of Christ given for a Covenant as namely That this now-given is but a first Fruits and earnest of that promised which is the Harvest to be waited for also That this given was Rom 8.23 Eph. 1.14 Rom. 11.11 26. 2 Cor. 3.3 Rev. 21.1 8. Zach. 12.10 and yet is chiefly received by the Gentiles but that promised chiefly by the whole House of Israel the natural Seed of Abraham become the spiritual Seed this given is mediately in the Ministration of his Servants that promised is immediately by his own presence this given many Israelites shall have their return into their own Land that promised at the visible appearance of Chrift Rom. 11. this given is to all Believers though Israel be in dispersion that promised not till Israel dwell in their own Land many of those that receive this given may yet through weakness be puft up for one against another but in receiving that promised is no more pride nor envy of one against another 1 Cor. 4.7 Isa 11.13 Phil. 3.2 13. Zach. 12.8 Mat. 2.4 Act. 20.30 Rev. 2 3. Isa 60.21 Joâ—l 3.17 Zach. 14.21 Rom. 8.17 Isa 60.18 19 21. The best of those that receive this given do not here attain to perfection the least of those that receive that promised are perfect In the Assemblies of those that receive this given were and still are found some among them unsound and some decaying and some falling off but those that receive that promised the people in that whole Assembly be all righteous and no more decaying or falling off Those that receive this given are here still under the Cross and Combatants but those that receive that promised are freed from all Sufferings and Temptation and are Conquerors enjoying the Inheritance This given is received now by one and then by another and by all by degrees but that promised is received at once by all together Israel and Judah and all Believers of all Nations together So though this given be a first Fruits of the
of the Faith or Holiness treated of III. Legal Repentance if by legal be meant that which is right true sound and according to rule we would not strive about words it might stand but by many expressions used and the scope of the business it 's evident that cannot be the meaning here and therefore 1. If by legal Repentance be meant a Repentance effected by the Law under which Man was fallen discovering sin and sentencing to death for sin affording no hope Gal. 3.13 Rom. 9.31 32 33. 10.2 3. but in answering the righteousness it requireth and so afflicting with despair and terrors of wrath and death at best effecting such a grief as causeth thoughts or returning to regain such a righteousness c. this stands cross to Faith and submission to Christ and so is none of the works of the Spirit in the Testimony of Christ See Part 2. ch 7. but the Fruit of unbelief if not also of an evil Ministration being the exercise of a natural conscience through ignorance of the Oblation of Christ and Peace made thereby and also ignorance of God's proceedings with Men through a Mediator and upon what account he chargeth sin upon Men and will proceed to punish them so that this is rather a fruit of the deceitfulness of sin the work of the Spirit being otherwise 2. If by legal Repentance be meant such efficacies as were in Men under the Law as given by Moses effected in that Ministration keeping still under a Spirit of Bondage suitable to the time before Christ came in the Flesh and offered the Oblation and sate on the right hand of God to mediate Rom. 8.15 Gal. 4.1 7. 5.1 â— Tim. 1.7 1 Joh. 4.3 2 Joh. 7. Act. 20.21 Heb. 6.1 and so sent forth the Holy Ghost This would be denial of Christ come in the flesh to attribute such efficacies to the Holy Spirit in the Gospel now yet a Repentance is wrought in the working of the Holy Spirit but it is such as the Gospel teacheth even Repentance towards God and from dead works and not this legal Repentance nor are any under the Gospel-Ministration on the account of such legal Repentance anywhere called Believers or Saints As for that alledged 1 King 21.27 it was an Humiliation occasioned by the report of the terrible Judgements to be executed which God in great Mercy for a time deferred as he took off some Judgements from Pharaoh yet neither of them said to have Repentance Exod. 9.27 nor were called Believers and Saints but wicked Men so we are quit of this IV. Nor can they be brought into this Company of whom Mr. Owen speaks Page 402. Sect. 8. A sort of Men there are in the World who escape the outward pollutions of it and are clean in their own eyes though they are never washed from iniquity who having been under strong convictions by the power of the Law and broken thereby from the course of their sin attending to the word of the Gospel with a temporary Faith do go forth to a Profession of Religion and walking with God so far as to have all the lineaments of true Believers as Mr. Goodwin somewhere speaks drawn in their faces in hearing the word gladly as Herod did receiving it with joy as the stony ground did attending to it with delight as those did Ezek. 33.31 repenting of former sins as Ahab and Judas until they were reckoned among true Believers as Judas and those Joh. 2.23 who yet were never united to Christ So far he But it is plain these were Hypocrites in a proper sense professing to have that they had not to walk with God as they did not Prov. 30.12 13. Mat. 23.25 26 27 28. 2 Cor. 10 11 12 18. Mat. 7.21 22 23 24. nor are such as these anywhere in Scripture called Believers and Saints but plainly affirmed not washed from their filth of lofty eyes Hypocrites not wise not approved Sayers and not Doers of the will of the Father such as Christ in his Ministration and in the Ministration of his Servants never knew owned or approved by any word of his and though he yet wait with patience on such and use means that they might rightly convert yet if they persist and do not convert he will after when the dayes of his patience is out notwithstanding all their profession say to them Depart from me not ye Saints but yet that work inquity And this he forewarned all his Hearers of that they might truely turn to him neither have these all the Lineaments of true Believers of which Mr. Goodwin speaks nor yet of which the Scripture speaks in their Faces nor will the examples instanced prove them so to have for Herod's hearing John gladly and doing many things c. what Lineament was this when he feared the people and knew John both to be and to be accounted a Prophet and to be just and holy Mar. 6.17 27. Luk. 3.19 20. Ezek. 33.31 32 33. So that he had no just occasion to harm him and yet kept him Prisoner and contrary to his preaching kept to himself his Brother's Wife from him living uncleanly with her and at her motion put John to death nor was he ever reckoned Believer and Saint nor with them And Ezekiel's Hearers are plainly branded with Hypocrifie that heard and would not do their Hearts running after Covetousness and so far from being reckoned among true Believers that a wo is denounced against them As for Ahab's Repentance there is nothing affirmed of it as the Lineament of a true Believer nor was he so reckoned any more then Pharaoh as is foreshewn As for Judas Repentance it was hellish and constrained by torment of Conscience which led him to a vain course Mat. 27.3 4 5. even to the Enemies of Christ to ease his grief nor was that Repentance a Lineament of a true Believer nor was he upon that account or after reckoned among true Believers and yet being a secret Thief before what Believer soever he was before that he comes not within the compass of those set forth in Mr. Owen his stating the Question As for the stony Ground it is a part of a Parable uttered and opened by our Saviour shewing the efficacy of the Word for Fruits rather then for Regeneration for none was good Ground before the receit of the Word but that received and possessing the Heart regenerated and made the Ground good and then kindely fruitful which could not be till then So that the Word in the High-Way if it had abiden would have saved and made it good by degrees but being suffered to be presently stollen out Luk. 8.12 they remained High-way they that suddenly believing were a little touch'd if they had abiden minding that believed and let it sink into their Heart it would have broken the Stone and after that have rooted up the Thorns also Mat. 13.20 21 22 6. Jer. 23.29 30. But by being withdrawn by Tempration
Hebrews was neither acquired nor humane notions and motions but the work of the holy spirit affording spiritual operations 2 That those that fall away from Christ when they have so known him it is impossible to renew them c. 3 The reason of that impossibility 1 For the first of these It is evidenced in so many operations of the Spirit as hee had formerly mentioned principles Vers 4 5 And so hee saith who were once that is those fallen if any such should bee among them which he will not say are but where-ever they are they once were as those written to are and not only were seeing they retain it they are 1 They were inlightened whence hee bids them call to remembrance the former days in which they were illuminated Psal 36.9 John 1.9 12 Eph. 5.14 Psal 19.8 119.130 Prov. 6.23 2 Pet. 1.19 2 Cor. 4.6 Eph. 1.17 18 5 13 Iohn 16.7 8 9 10 11 Prov. 1.23 Acts 26.18 1 Pet. 2.9 Chap. 10.32 The Scripture shews the fountain of this light and inlightening to be Christ in the appearance and discovery of whom Gods gracious mind appears the medium and instrument bringing it and opening the eyes Is the Testimony of Christ the Gospel the command or word of grace the light entering that which openeth the understanding enlighteneth the heart and enableth it to discern Is the holy Spirit comming forth from Christ in and through the Gospel with divine and supernaturall light and inspiration to the mind and heart The first effect of this inlightening is convincement of sin of righteousnesse and judgement c. And where any receive this reproof and by the light and strength of it turn to the Lord repentance from dead works is wrought and such are brought out of darknesse into his marvellous light And so lively and evangelicall and effecatious was their repentance with such spiritual illumination from Christ by his spirit with his word 2 And have tasted of the heavenly gift the fallen had and these writ too both had and in some measure still did though through their dulnesse the edge of their appetite and liveliness of relishing in their Pallate had some abatement whence the Apostles discovery of fears Chap. 3 4 5 6. and setting forth such danger and giving such warning are intermixt to quicken up the same again for they have tasted and have yet an appetite to be quickened Now the word Tasting in this businesse appears to bee both eating feeding savouring and relishing and discerning the goodness and pleasantnesse of that is eaten or tasted And so the word Tasting in Natural things is put for eating and feeding 2 Sam. 3.35 Jonah 3.7 And for discerning and relishing 2 Sam. 19.35 Iob. 6 6. and 12 11. Ioh. 2.9 10. And so for spirituals when the words of God are received into and laid up in the heart as food They prove sweeter than honey to the taste Job 23.12 Psal 119. 103 104. 34.8 Cant. 2.3 whence when men are exhorted to make tryal of the goodnesse of the Lord by trusting in him they are bidden to taste and see that the Lord is gracious And the Church professeth his fruit sweet unto her taste c. of which tasting Peter speaketh 1 Pet. 2.2 3. and so this Apostle here for there is no other sence of tasting in this businesse given us in Scripture For the thing tasted that is in some measure eat and drunk of and the sweet savour relished that is expresse to be the heavenly gift The same by which that principle called faith towards God was affected and with which it closed and that is no other but Christ The oblation of Christ the flesh and blood of Christ Jesus Christ as he hath suffered for our sinnes and offered himself a sacrifice to God for us and so filled with spirit to send forth to us and in the Gospel set forth the propitiation for our sins wisdome Iohn 6.35 48 50 51. 3 16 17. 4 10 Isa 9.6 Acts 3.26 Gal. 3.1 Iohn 6.32 Rom. 8.32 Iohn 1.12 1 Iohn 5.11 12 Iohn 6.51 52.64 righteousnesse sanctification and redemption for us and the mediator between God and us so hee so as the true bread of life which came down from heaven and which God so graciously and for so gracious an end hath given the gift of God the heavenly gift And which in the Ministery of the Gospel hee sendeth tendereth and giveth yea and no other giveth hee for any to feed on but this true bread of life And in giving him will with him give all things that are good and in beleeving on his name hee is received and in with and from himself and in exercise of faith in receiving the grace that flows through him and so resting on him and taking latislying 1 Pet. 2.2 3 4 5 and well preasednesse in him And in that he hath done and is become and doth and will do men do eat of his flesh and drink of his blood And so tasting the graciousnesse of the Lord are by him more inlived and bunt upon him And such the tasting here meant of the heavenly gift Gal. 4.15 5 2 4. 2 Pet. 1.9 by which that principle of faith towards God was wrought in exercise of which faith also is still the tasting of the heavenly gift As for those fallen away they did once taste of the heavenly gift and then it was precious to them and of high esteem with them Iohn 6.29 37 47 51 54 56 58. though now having crucified it it is of no effect with them And our Saviour saith not he that once came that once beleeved that hath once eaten but he that commeth that beleeveth that eateth as speaking of a present and continued act Heb. 3.1.6 7 13 14 15 1 Pet. 2.1 2 3 4 5 6 which was not in those fallen ones But in those writ too it was they did still in some measure eat and so taste and relish for they had the rejoycing of hope and the beginning of confidence which they are exhorted in beleeving still to hold fast even on like ground as Peter exhorted those new born babes that tasted To whom he wrote And so the principle of faith towards God Being produced through the righteousnesse of God and our Saviour Jesus Christ which is manifested in and through the oblation of Christ and being also built upon Christ the foundation accompanied with such spiritual operation affording such tastes of goodnesse in the heavenly gift It is for the kind of it 2 Pet. 1.1 2 3 4 5 9 10 the same precious faith the Apostles had And so Peter affirms it to the Beleevers giving them the same warning in case of the losse of those tastes and relishings which the Apostle doth here so the faith the same of the same kind I say not of the same degree and measure for growth and establishment yea the drift of the Apostle was to lead them to farther
8 10 11. and being the raiser of men quickened and enlived them 2. In receiving from Christ into their heart an inward living Principle or Spirit of Faith and Life Gal. 5.22 23 24. That without an outward enforcement from law or fears or thoughts of acquiring self-advantages doth from the grace beleeved and hope received spring up love joy childelike affections 2 Cor. 1.8 9 10. 2 Tim. 4.17 18 and so lead to serve in newnesse of spirit and life 3 Since they were quickened in beleeving In raising them out of great deaths Phil. 3.9.14 Heb. 11.25 26. Psal 37. in distresses and temptations in which all seen hopes of help were removed and so far the sentence of death was passed on them yet hee delivered and consolated them 4 In enabling them with willingness to bee conformed to Christ in his death and so to pass through deaths for Christs sake and to bear with patience the wrongs and oppressions of the wicked knowing the certainty of the Resurrection and of eternall Judgement 5 In elivating the Affections to things above Col. 3.1.4 1 Thes 1.10 Tit. 2.14 where Christ is And so moving to hope and long and wait for the comming of our Lord Jesus Christ and the blessed hope and inheritance then to bee given by him in the resurrection of the just as is shewn in opening the two last Principles Now then put all said in these first five verses together of the Principles with the spirituall operations And minde how Jesus Christ in his oblation is the foundation of all and the oracles of God in discovery of that foundation And those oracles the teacher of these Principles and the holy Spirit of God in this teaching the enlightener of the mind and worker of these Principles in the heart and there through building the Beleever on the same foundation from whence all these flow and so having effected in them repentance from dead works faith towards God and such tasks of the heavenly gift conforming to Christ in his death enduing with spirituall vertues and gifts affording experience of Gods graciousness in performing his Promises with a principle of life in the beginning of confidence to live to God and wait for the comming of our Lord Jesus Christ Surely surely in all this is set forth True Faith and Holiness of the right kind even saving and justifying and here set forth in a great degree and measure also And this the very same-faith that was in these Hebrews to whom this Epistle was written whom he owneth as holy Brethren And yet notwithstanding all this Hee by the same Spirit warneth them to flye all those evills that indanger to departing from this faith and such Principles in which they were fastened on such a foundation where they had so great salvation and such a blessed hope and so warns them of the great danger in case of forgetfullness Heb. 2.1 2 3. Heb. 3.6 7 12 13 14 16-19 Heb. 4.1 and neglect of so great salvaation And to avoid that danger by holding fast the rejoycing of hope and beginning of confidence begot in them firm to the end And to hear his voice and beware of the deceitfullness of sin and departing through unbelief And setteth before them the examples of those that through unbelief did not enter the ripicall rest and craveth leave to fear least any of them should seem to come short of entring the true rest Heb. 5.11 12. Chap. 6.1 2 3 4 5 6 7. 10.25 26 29. Jer. 2.21 22. 1 Ioh. 2 -19 chap. 6.9 10. And these holy Brethren also hee reproves for their dulness and unprofitableness And then minding them of the foundation laid among them and the Oracles of God thereby to them and the Principles they taught which these also had received with the lively operations of the Holy Ghost therein experimented also by them And then hee secretly intimates to them as if some so far brought as they were yet for want of heedfullness to this great salvation were seduced by the Tempter And had wilfully and wickedly departed from this faith and therein from the foundation Oracles and Principles which Apostates hee puts here in the third person Those and they because when fallen away they are no longer of this number And because hee doth not judge nor will sentence any of them to bee such yea hee was better perswaded of them and yet proposeth those as terrible examples to warn them And so the application by way of warning and admonition and even to fear such things as cause such danger is even to Beleevers and that both in the first person wee chap. 2.1.3 10.26 12.25 and also in the second person to them chap. 3 7-13.15 4.1 5.11 12. 12.25 And this the usuall language of Scripture in like cases of departure and the danger thereof Rom. 8.13 1 Cor. 15.12 Gal. 1.6 4.11 5.4 2 Pet. 3.17 And so this great danger being proposed as a warning I shall consider the two next points propounded in these verses CHAP. XI Heb. 6.4 6 7 8. FOr it is impossible for those who were once enlightened c. Heb. 6.4.6 If they fall away to renew them again unto Repentance seeing they crucifie to themselves the Son of God a fresh and put him to an open shame In which words for shewing the impossibility of renewing such And the reason thereof I shall consider what the Text offers 1 The persons that have and do so highly sin as to renew them is impossible 1 They are not such as do and alwayes hitherto have lived in ignorance and unbeleef and so in prophaneness Ioh. 3.14 16. Act. 13.38 3 47. Rom. 16.26 c. for to such the Gospell declaring the foundation and sounding forth the oracles of God may bee hopefully and is to bee preached to them to bring them from darkness to light 2 They are not such as having heard of the foundation Joh. 2.9 Luk. 24.26 46 Act. 4.18 26. 1 Cor. 15.12 13-23 do beleeve it to bee and yet are not instructed in or acquainted with the oracles of God as in particular related part 2. chap. 10. page 94. 95. for to such as these they are to bee and may bee hopefully taught and opened 3 They are not such Ioh. 8.30 31 -36. 12.42 43-47 2 Cor. 5.20.21 6.1 2. as having heard and beleeved the Testimonies of the Gospel concerning the foundation and Oracles of God And are not yet so prevailed with to heed and yeild up thereto as by spirituall light and evidence to have those forementioned Principles framed in them only have their knowledge and faith in understanding and notion These are to bee and may hopefully by the word of grace bee pressed thereto 4 They are not such 1 Cor. 15. Gal. 3. 4 5. Iude 19 20 21. as being brought as far as the farthest of these yea with some spirituall operations having a tendancy towards the
word in them they shall be fruitful and so they shall be good trees and bring forth good fruit For so they shall observe the counsel of our Saviour Mat. 12.33 Make the tree good and his fruit good c. For we can no otherwise make the tree good but in beleeving on him and according to grace given yeelding to the teachings of his Spirit And seeing every good and perfect giving comes from him and that his Spirit is good and his operations and fruits good and that an evil tree cannot bring forth good fruit what are all those confessed works of the Spirit and whence flows that faith and holiness really true in its kind upon account whereof men are called Beleevers and Saints What is that change of judgement affection and conversation that light love joy zeal obedience true in its kinde sincere and not hypocritical whence come they to do so worthily in their generation and all acknowledged an effectual work of the Spirit Can there be such rightness even from the Spirit and the tree not good or is there any other trees among beleevers to bring forth good fruit of another nature Surely if we minde the proofs and our Saviours words they shew there is but one kinde of faith to bring forth good fruits and this even it set out Heb. 6 Gal. 2.20 This place doth open that already said The Apostle having spoken of being justified by faith shews how he lived not Gal. 1.6 4.6 7. Gal. 2.13 Rom. 4.4 6 7 9. but Christ lived in him and he by the faith of the Son of God to which he endeavoured to reduce the Galatians whom he testifieth to have received the same faith at the first and so exhorted the Hebrews and shews his manner of obtaining it to be in the same way with others 1 Joh. 3.12 This place hath not one word of two divers kinds of faith or of divers manner of obtaining it nor of any habit of one beleever more than in another Joh. 1.12 but affirms That he that hath the Son that is beleeveth in his name hath life that is in having the Son by faith Joh. 3.36 He hath also that eternal life that is in the Son by faith also which is true of all that by grace beleeve in Christ 2 Cor. 5.17 This is true of all that by faith are in Christ Jesus who as and so far as they are in him are affirmed new creatures as is fore explicated though the fulness and compleatness of it is in the resurrection of the just but no word here of a second kinde of faith or of newness in some true beleevers that is not in other true beleevers the words plain If any man in Christ 1 Thes 5.23 This is not an affirmation of what was yet attained but a prayer for what was desired and hoped for and so not to the purpose for which it was quoted unless to mollifie the expressions of the saying Gal. 5.22.25 This place is a discovery of the fruits of the Spirit that were in the beleeving Galatians that were scarce so far grown as the Hebrews And what was done in beleeving on Christ crucified How the flesh with the wisdome and whole bent of it with the affections and lusts of it were crucified that is made vile condemned and begun to be mortified by the cross of Christ that the body of sin might be destroyed and then an exhortation to walk after the Spirit Gal. 6.14 Rom. 6.6 just as to the Romans Ephesians Collossians and Hebrews And not a word of a peculiar kinde in some beleevers and not in other beleevers that are true in their kinde also 1 Joh 3.9 This place faith not a word of any difference between beleevers some true in one kinde and some in another Nor saith it Some that are born of God Nor saith it He that hath been born of God but having said before Whosoever abideth in him sinneth not And having warned them not to be deceived 1 Joh. 3.6 7 8 9. saith speaking in the present tense He that doth righteousness is righteous even as he is righteous or in his righteousness and as he hath promised And then having given warning against being deceived and going on in sin c. He cometh to mention the abiding in him and doing righteousness Again and hee doth it in a third term comprehending both saying Whesoever is born of God doth not commit sin that is approve and act it See this before â— 414 415. going on so to do And that the word Born of God is first appliable to that sight beleef and acknowledgement of Christ and so that new disposition begot thereby in the heart is clear in this Epistle where this is called That which is born of God 1 Joh. 5.1 2 3 4. Mat. 16 17. Eph. 2.8 Hence both faith and confession are said to be of God and the gift of God and so he that in this revelation and operation of the Spirit in and by the Gospel is prevailed with to beleeve and yeeld up to it and so far become one with it so as he beleeveth Jesus to be the Christ and so beleeving in him confesseth him to be the Lord He also on that account is said to be born of God And so likewise the being prevailed with by this grace To hold fast this confidence 1 Joh. 5.2 Ioh. 1.12 13. Rom. 10. â— 10. and so to abide and go on in the faith of Christ and love of him and one another is the operation of God and hath the same promises to it and so is likewise called a being born of God here in 1 Joh. 4.7 8 3 5-10 And that this is the sense here appears cleerly in that the same thing for the same business expressed here Born of God Heb. 3.1 6 14. is a little before exprest by a perfect continued act Abiding in him 1 Ioh. 3.6 7. and doing righteousness And the same there also affirmed such sin not such are righteous And also this appears to be the sense in that it is opposed to a continued approbation acting of and going on in sin for so the devil committeth sin and sinneth from the beginning without repentance or breaking off his course But who ever is born of God he committeth not sin that is doth not approve and so commits but abideth in and goeth on beleeving in Christ and loving him without repentance of it or breaking off that course And it farther appeareth that born of God is in this place abideth in Christ holding fast confidence in and love of God through Christ because it is said His seed remaineth in him that is the divine influence and Spirit of Christ with divine force and vertue abideth and remaineth in him according to that promise Heb. 3.14 And this the constant language of Christ and the Spirit of Christ Whosoever transgresseth and abideth not in the doctrine of Christ hath not God He