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
one man had by high Treason procured on himself and all his posterity the sentence of ejection from all his lands and inheritance and of suffering for ever an ignominious and tormenting death being for ever put under the displeasure wrath and hatred of him against whom the treason was committed and yet the execution deferred till the Traytor have twenty children And in the sentence passed this reserve that the third seventh tenth and fifteenth of that mans children shall be freed from the execution of the sentence and be accepted as sons into favour with the King and enjoy the inheritance though these may be born as sinful and ill-deserving as the rest yet can they not be said to be born or by birth to be the children of the wrath and displeasure of the King even as the other seeing even by their very birth the persons so born were appointed to such freedome favour and happiness as the rest were excluded from before they were born but if none so provided for but all alike before their birth excluded then were they alike the children of wrath or else not This Simily illustrates the Text proveth and Mr. Owen confesseth All are by nature the children of wrath one even as another And so as Adams sons none differenced from others by any such election before their being or by a first birth 2 If by Nature be meant the corrupt disposition with which from our first father we are all naturally infected and so according to the lusts of that disposition what ever means were used towards us more than other yet we according to the course of this world and the motions of Satan walked in fulfilling the wills of the flesh And so were by Nature the children of wrath even as others If we take it thus as surely also we may then it still overthrows the forementioned fancy for to be elect to Son-ship and inheritance and to be well-beloved Isa 42.1 with Mat. 12.18 and under well-pleasedness is one and the same by our Saviours opening the word to be under wrath and under compassion may well stand together but to be under wrath and well-pleasedness stands not together nor are any that are without Christ and out of him Rom. 5.4 1 Cor. 15.45 46 47.48 1 Pet. 2.5 9. 1 Thess 5.3.4 Rom. 9 25 26. chosen or elected in him the natural man is first the spiritual afterward as with the head so with the members who are the elect and chosen is fore-declared and they when elect are not children of wrath even as others nor as themselves sometimes were so that in this saying he hath intimately confessed the truth of their beleef he professedly opposeth 2. He saith That faith and holiness which in due time they are invested withall whereby they are made Beleevers and Saints and distinguished from all others what ever is an effect and fruit of and flows from Gods eternal purpose concerning their salvation and election The faith and holiness of those forementioned 1 Joh. 4.14 Joh. 3.16 17. wants nothing of this Was it not the purpose of God in sending forth his Son the Saviour of the world That the world through him might be saved And was it not in the same purpose of God Act. 26.17 18 3.26 Joh. 3.14 15 16. 15.26 16 14 15 1 Pet. 1.20 21 That his Son having in mans nature dyed for our sins and risen for our justification c. should be preached To turn men from darkness to light that whoever beleeveth in him should not perish but have everlasting life Is not this Jesus He of whom the holy Spirit testifieth and the things of whom he sheweth and so in glorifying him draweth men to beleeve in him And are not those so brought to beleeve in him beleevers indeed and Saints by calling And is not this faith produced by the love of God commended in giving his Son to dye for our sins and fastned on Christ the foundation receiving remission of sins Rom 5.8.10 and spiritual quickning through beleeving on him According to the purpose of God Is there any purpose of God for sending his holy Spirit to witness of Christ to work any other kinde of faith than this of the right kinde or is there any faith in Christ of the Spirits working that is not according to the purpose of God doth he speak of himself or work otherwise than as proceeding from the Father and the Son And are not these beleevers in their coming into Christ distinguished thereby from all that are unbeleevers and of the world what ever And who will say It is questionable whether the holy Spirit thus bringing any to beleeve in Christ be an effect and fruit of and flowing from the grace love and purpose of God concerning their salvation even that in beleeving they might be saved But these things have been often at large cleerlyshewn and proved before nor doth Mr. Owen here say This faith is a fruit of election he knows that with more shew of truth it might be said election is a fruit of this faith but yet that is not a good and right expression neither but the testimony of the holy Ghost is That they were chosen through the sanctification of the Spirit 2 Thess 2.13 14. and the beleef of the Truth to which they were called c. which is already fore-shewn And here yeelded in this saying concerning their salvation or election making these two terms in a sort signifying the same thing and so election a part of the salvation wrought in them and upon them and so the faith the same set out Heb. 6. 3 He saith Their faith being as to the manner of its bestowing peculiarly of the operation of God This agrees well with that set forth Heb. 6.1 2 4 5. It was God sure that in love gave his Son to do that for us in and by which he is the compleat object of faith And Jesus Christ in and through whom God commendeth his love to us is God even one and the same God blessed for ever And the Holy Ghost that proceedeth from the Father and the Son is one and the same God with the Father and the Son and that the Father and the Son is And he discovering and drawing on Christ the foundation and so illuminating and affording tastes of the heavenly gift as the effects repentance from dead works and faith towards God This is certainly both his peculiar operation and the operation of God And to deny this under any surmise of an unknown purpose or election were to derogate from the grace of God even of the Father the Son and the Holy Ghost as if their works in this kind were not truly saving and gracious which I hope none wil say so that this faith abideth still right 4. He saith And as to its distinction from every other gift that upon any account what ever is so called in respect of its fountain termed The faith of Gods
by Christ that bought them and had the right to dispose of them even to be the Temple of the Holy Ghost and Instruments for him to use And thereby he shewed the heinousness of their sin if they defiled their bodies with fornication and made or abused The members of Christ to be one with and the members of an harlot Rom. 12.1.2 And so on this ground exhorted them to demean their bodies sutable to the purchase made by Christ and to the relation they now stood in with Christ and to the purity and holiness of the Spirit God had given them having upon the very same ground forewarned them That if any man defile the Temple of God him shall God destroy 1 Cor. 3.16 17 18. intreating them not to be deceived c. and how doth the Spirit dwell in such for ever then yet after this he both reproveth warneth and exhorteth on the very same ground 2 Cor. 6.15 16.17 18 7.1 2. assuring them from the promises of God of the Spirits continuing and dwelling in them in their yeelding up to his teachings and therefore calls upon them for that even like as to the Hebrews chap. 6. I marvel this was quoted here to such an end which makes for that he opposeth Rom. 5.5 speaks of the operations of Grace beleeved not in some peculiar kinde of but in all true beleevers and so of that which hope in the exercise of faith doth Rom. 5.1 2 3 4 5. because of the love of God shed abroad in the heart of beleevers by the holy Ghost given unto them but not a word of the impossibility of any of the Saints by any ill requitals to deprive themselves of that love again and so of that holy Spirit yea he rather warns them to beware of that in the 6. and 8. Chapters following suitable to the warning given the Hebrews chap. 2. 3 4. 6. 1 Joh. 4.4.13 and those that follow speaks of the Spirit in beleevers a thing denied by none but not a word about the infallibility of his ever abiding unless as the former places directing to that in which it may so be but it may be these are quoted for proofs of that which follows in this Concernment which is no part of that contended for or against unless it be to countenance the distinction of two kinds of faith preferring one before another And so I will consider it CHAP. XX. Of the second part of the third Concernment HE saith Vpon the account of which inhabitation of the Spirit of Christ in them they have union with him that is one and the same Spirit dwelling in him the head and them the members Surely this may be truly said of all beleevers that abide in the faith of Christ during the time of their abiding in the faith and so of the faith as mentioned Heb. 6.1 2 4 5. yea the mixtures by him put in which are no parts of faith being taken out as they consist not with the rest even that first kinde of faith set forth by himself who hath not yet produced a better but even the same clad with some unjustifiable expressions so that this saying is true of all true beleevers or that in truth beleeve the testimony of Christ search the Scripture This I hope being granted of all that beleeve the Gospel of Christ that there are not two Spirits in Christ to procced from him to work faith in men and dwell in beleevers but onely one holy Spirit that is in the Father and in the Son the Spirit of the Father and of the Son sent by the Son from the Father and by the Father through the Son and in the name or Gospel of the Son one and the same holy Spirit And so where ever the Father and Son is he is and where ever he is the Father and Son is there with and by him Now minde what the Scripture saith Christ saith Mat. 10 40. Joh. 13.20 Mat 10.41 42. Luke 10.16 1 Joh. 4.6 Rev. 19.10 2 Cor. 5.19 20 Joh. 15.16 27. Act. 5.32 2 Thess 2.8 10 Hee that receiveth you receiveth me And he that receiveth me receiveth him that sent me And this also spoken of his sending to preach the Gospel And though this in respect of his gracious acceptation and interpretation be true to all that for his sake receive such as beleeve in him yet it is principally meant of receiving his message by and from them And so he that hath the testimony of Jesus hath the Spirit of Prophesie And the holy Spirit witnesseth together with and in that testimony And Christ will in his time come again to be glorified in his Saints and admired in all them that beleeve because the Apostles testimony was received by them in the dayes of his patience while it was preached to them so that whoever in hearty beleeving receiveth this testimony It is Spirit and life to him Joh. 6.63 Rom. 1.16 1 Thess 2.13 Joh. 15.4 5 7. 1 Joh 1.3 2.24 yea the power of God to salvation to him and worketh effectually in him And as they abide in this word they abide in Christ and as this word abideth in them Christ by his Spirit abideth in them And they have fellowship with the Father and the Son and continue in both and that is his dwelling in them And so of the Galatians of whom Paul was sore afraid yet he doubteth not to affirm of them Because ye are Sons God hath sent forth the Spirit of his Son into your hearts Gal 4.6 7 8 9. c. and yee have known God or rather are known of him And so 1 Joh. 44.13 speaketh in the very same language not of any peculiar kinde of Spirit that is in Christ and flows from him into some peculiar kinde of true beleevers but of that one holy Spirit which is in Christ and his efficacies which also in a measure is in all true beleevers And so verse 4. he salth 1 Joh. 4.4 Yee are born of God or of God and have overcome them that is the evil spirits in the world because greater is he that is in you than he that is in the world where the opposition is not of beleevers to beleevers but of beleevers to the world and this he after expresseth both by the effects and the beleevers in whom it is saying What soever is born of God over cometh the world 1 Joh 5.4 5. And who is he that overcometh the world but he that beleeveth that Jesus is the Son of God this being our victory whereby we overcome the world even our faith So that all the way here is but one spirit and one faith Gal 4.9 1 Cor 8.3 1 Ioh 4.6 7.12 And these beleevers marked out by the same terms with others Hee that knoweth God that loves God and loveth his brother these saith he Are of God born of God and God dwelleth in them And to demonstrate who these are he saith
beware that wee dishonour not the Name that is put upon us Rom. 2.24 As miscarriages in such as bear this Name will do ten times more then in those that have not this Name upon them whence that Tit. 2.10 So that all the Family of God is named of Christ is express here and that God hath put his Name on them is true Instructive Consolatory and Admonitory But when thus exprest called by the name of God there needs some cautions to prevent vain conceits c. for they are not called Jehovah or God or the Father or Jesus or the Christ or the Holy Ghost or the Creator of all things or the Redeemer of mankind or the sanctifier of Gods chosen or the Lord of hoasts or the Almighty or the Truth Love Wisdome it self c. no not so but the Name put on them is the Name of that report of his goodnesse in his Doctrin of which they are made Beleevers and professors and so hee is called their God Father Saviour c. And they his Israel his People Sons Christians c. And yet here is another caution namely that this family will one day bee more pure and have a new name given them after their total victory and conquest or his Name put on them in a more glorious manner when that 2 Cor. 5.21 will bee compleatly fulfilled as is there promised when without controversie there will bee amongst them no finne nor possibility of sinning or falling but the family on earth is not so yet and though the spirits of just men bee perfect and under the Altar and out of all danger yet want they their bodies and so that fulnesse they shall enjoy in the resurrection of the just But that part of the family that is here below are yet in mortal bodies and so are not yet any of them altogether without sin nor are all things that offend yet purged out the beleevers and Saints in and of this part of the family here on earth are yet in a warfare beset with enemies within and without temptations from lusts within terrours and allurements from the world without Satan and his Ministers with pretences of light striving to seduce them from the faith and to turn them out of the way whence they are often warned from God to stand fast in the faith to be sober and watchful to put on the whole Armor of God to fight the good fight of Faith to cleave to Christ in whom there is compleatness for them to sow to the spirit of whom they shall reap life everlasting And to take heed that they bee not deceived and that they depart not through an evil heart of unbeleefe and many such warnings with ground of the same Now of this part of the family here on earth and of the faith and holinesse in them and so of such beleevers and Saints is our whole discourse And so in the controversy between some brethren The Question is whether such as are admitted into this family in that part of it that is here below and have the name of God and Christ so put on them as it is put on his people here below whether they may not by neglect of their watch and the warning given them bee overcome to such degrees of sinning as to depart from the faith and so bee cast out of this family and have this name taken off them again To which I answer Oh that none more might but yet wee need to bee heedful for if we look at our tipes as the Temple and place God chose for his worship and put his name there was a tipe of those by faith built on Christ 1 Pet. 2.3.5 So it s not without its use to us that where God sets his name at the first yet for the wickednesse of the people there Jer. 7 10-14 he removed it away from thence And threatned to do the same yea hee hath done it to Jerusalem and the house there called by his name or it wee look at Israel of old was not that people called Israel Isa 1.10.21 after for their wickednesse called Sodome Jer. 2.21 and that called a faithful City afterward for their filthiness called a harlot yea was not the noble Vine of Gods planting 1 Cor. 10 1-11.18 afterward by evil ways degenerated into the plant of a strange Vine And are not these things writ for examples and warnings to us but to leave pressing the tipes and come nigher even to the truth it self If this family be the kingdome of God here on earth as I suppose none questions then what means that saying of our Saviour Mat. 8.11 12 Many shall come from the East and West and shall sit down with Abraham Isaac and Jacob in the kingdome of heaven But the children of the kingdome shall bee cast out into utter darknesse 1 Tim. 3.15 2 Tim. 20 21 16 17 18. with 1 Tim. 1.19 20. Isa 60.21 Zach. 14.21 Psal 144.11 14 15 16 c. And if this family bee the house of God which is the Church of the living God compared to a great house then sure the vessels admitted and taken into it that are unmeet for the Masters use are such as are departed from the faith they once had when they were admitted and used and are therefore to bee cast out Surely that time hath not yet been nor now is but is yet to come of which it is said Thy people shall be all righteous c. This will bee when the Church is wholly rid of strange children that there is no more going out c So that as yet the being in this family and called by his name Is no sufficient argument to prove that all that so are in the time of this warfar will without all doubt so continue and remain for ever it is more safe for us to watch over our selves Gal. 5.4 1 Tim. 1.19 20 2 Tim. 2.18 4.3.4 1 Tim. 4.1 2 and over one another in taking the warnings given us in the Scripture where also it is affirmed that some have fallen from grace some have made Shipwrack of faith and a good conscience some have erred from the Faith and overthrown the faith of others yea and there also the spirit hath expresly affirmed that in these latter dayes some shall depart from the faith giving heed to seducing spirits and doctrins of devils yea many turn to fables which wee with sorrow for them see fulfilled in many of whom it cannot with any evidence of truth bee said that they were all and every of them hypocrites or that their faith was not saving yea some of them so strong in that opinion that they counted it no less than blasphemy to say that there was any possibility for them or any true beleever and Saints to fall away But I will proceed no farther I have considered Mr. Owens stating the question and his proofs and observed his own rule in going to the Law and Testimony
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
1.7 9. Eph. 5.25 26 27. even for Believers to wash at and they directed to daily washing in approaching to God by him and he is said to have given himself for them to do this business of washing them with Word and Water till he have made them spotless and in this respect also of the provision made in his Sufferings and Sacrifice for taking away these following evils of those redeemed from the Curse of the Law and bought by him it is said Isa 53.6 5 11 12. All we even we that are healed with his stripes like sheep have gone astray we have turned every one to his own way and the Lord hath made the iniquity of us all to meet on him c. and so he is a perfect Saviour and a Giver of Salvation to such as believe on him as is demonstrated and affirmed Heb. 2.10 where the Apostle having spoken of his being made perfect through sufferings after mentions his Burthen and Sufferings in the flesh his tears prayers supports and obedience in all and then saith as in another place And being made perfect Phil. 2.7 11. Heb. 5.7 8 9. he became the Author of eternal salvation unto all them that obey him Now it 's known he was made perfect as a Saviour in his Oblation-offering and the Father's acceptance of it and exalting and filling him and then he became the Author of eternal Salvation which also cleerly implies some true Salvation which proves not to all the saved Eternal and yet none without Blood but this eternal Salvation he gives unto all them that obey him that is believe on him he saith not to all he died for nor to all whom by vertue of his Death and Ransom he hath redeemed from the Curse of the Law and so bought into his dispose that they shall not perish for ever in the first Death nor to all that he useth means and sends forth Spirit to and so calleth them that they might believe and have eternal Life and so not be hurt of the second Death but to all them that obey him that is hear and believe in his Name which is according to the tenor of the Law by which Christ will judge all Men * Act. 3.22 23. Rom. 2.16 Mar. 16.16 so that all the way both from the Types and the Truth affirmed in Christ answering what was typed it appeareth That Jesus Christ offered himself a Sacrifice to God for sins of two sorts the first such as were not against himself as Mediator but against God as Creator which he took on him so to discharge that the debt became wholly his and he hath fully discharged the same and made full riddance of it before God and will in his time remove it from all Men though many will not now believe it the second sort of sins such as are also against him as Mediator many of which he taketh away and as he hath received power so he useth means that Men on the account of his goodness might believe on him and so not only see their Freedom from those sins which are passed but have these present removed from them also and so be Eternally saved and yet Christ's taking away the first sort of sins and provision to take away the second sort also doth still farther appear Thirdly if we consider the difference our Saviour maketh of sins some greater and more heynous and fearful than others Mat. 12.31 32. Mar. 3.28 29. Luk. 12.10 and yet but one sort excluded forgiveness Verily saith he I say unto you All sins shall be forgiven unto the sons of men loe he putteth in no condition here at all and blasphemies wherewith soever they shall blaspheme but he that shall blaspheme against the Holy Ghost hath never forgiveness but is in danger of eternal condemnation And whosoever speaketh a word against the Son of man it shall be forgiven him loe here no condition neither but whosoever speaketh against the Holy Ghost it shall never be forgiven him neither in this world nor in the world to come Now what can sinning speaking against and blasphemy against the Holy Ghost be but some such manner and degree of sinning as in which the Sacrifice offered and the Offerer of which the Holy Ghost hath born and beareath witness is in such degree contemned as the sin cannot be forgiven without dishonour and wrong to the Sacrifice and Sacrificer and so such a sinning as for pardon of which the Sacrifice was not offered for there can be no sin or blasphemy against either Father or Son or Holy Spirit as they are one God which is not against them all and every of them in one as much offended as either personally considered and so all sin and blasphemy Mankinde fell into through the fall of the first Man and that necessarily spring from Nature so corrupted while no sufficient remedy to avoid it is afforded they are directly sins and blasphemies against God as a Creator and so against the goodness manifested in the Creation and against the Law under which Mankinde was fallen and so though we according to appearance may call these sins against the Father as indeed they are yet they are sins against the Son and Holy Spirit likewise by whom as one and the same God the Creation was effected but these sins were so satisfied for and done away by Christ in his Oblation offered which God hath so accepted that he hath remitted all over to Christ and if not now as to Believers it doth yet in the World to come it shall appear they shall not be judged and condemned for sins in this manner committed But now Jesus Christ having undertaken and offered such a Sacrifice to God as in which he hath purged from before him all these and obtained power to make this Grace known to draw Men to him and to forgive all other following sins found in Men in this his strife which indeed are as before shewn sins against the Mediator here by himself called The Son of Man yet these sinnings against him are in a higher degree than the former against the Father who in love gave and sent forth and testified of his Son the Saviour of the World and against the Holy Spirit of Grace in his Testimonies of him and Operations from and with him but they are more appearingly and directly against the Mediator that took our Nature and died for our sins and offered himself a Sacrifice to God for us and now extendeth means and Spirit to us to turn us to himself yet of these sins against himself he saith All these shall be forgiven unto men as Believers do begin to experiment in this World and shall fully in the World to come yea unless some higher degree than yet mentioned in sinning in a higher manner Men shall not be cast into a second Death at the end of the World to come and what this high degree of sinning is is also express'd Mat. 12.24 Mar. 3 29.30 Luk.
3.4 5 6 7. read and consider the place and see it is the kindness and love of God our Saviour toward man it 's not said Joh. 3.16 his special and peculiar Love to some Elect but the pity and love of God to Man-ward that in its appearing saved us not according to works of righteousness which we have done it neither appeared or saveth by any thing in us or done by us Rom. 3.9 25. 5.6 8 9 10. 2 Cor. 5.20 Eph. 2.16 17. in which we were better than others but according to his mercy that is his Love commended to sinners in his giving Christ to die and make peace for them by his Blood when we were Enemies and causing it to appear to us while we were such and no better than others he saved us that is reconciled our hearts and converted us to himself and this saving by the washing of Regeneration that is the vertue and efficaciousness of the Blood and Oblation of Christ by means of his Mediation made known to us and his Love there-through streaming Rom. 5 1-5 1 Pet. 1.2 2 Thes 2.13 Heb. 9.14 being by the Holy Ghost set home to the Heart and so also by the renewing of the Holy Ghost who in such discovery as is said sprinkleth the Blood of Christ in the Heart and thereby speaketh peace and createth or reneweth a new Disposition or Spirit in the Heart Rom. 3.22 24 25 26 27. 4.5 23 24 25. 5 1-11 Which washing of Repentance and renewing of the Holy Ghost he by vertue of his Oblation once offered and his Intercession continued the Divine Love appearing there-through shed on us abundantly through Jesus Christ our Lord that we being justified by his Grace now mark the last end in which his coming again is intimated we should be made Heirs according to the Hope of Eternal Life 1 Joh. 4.9.10 Thus doth the Love of God to Mankinde appearing through the Oblation of Christ lead to see and enjoy the Ends and Vertues of his Oblation and therein the Benefit of his Mediation and Intercession and therewith and thereby the Hope of the Inheritance and Eternal Life in the coming again of Christ so precious is the word of the beginning of Christ to lead into all that follows to be known of him 2. Tit. 2.11 12 13 14. read the place and minde The Grace of God Tit. 3.4 2 Cor. 3.18 Phil. 3.7 8. which is the same with the kindeness and Love of God to Man-ward saving to all men or bringing Salvation to all Men hath appeared so as in its appearing and saving Operations it teacheth us here is the benefit of his Mediation in extending the Vertues of his Oblation that denying ungodliness and worldly lusts we should live soberly and righteously and godly in this present world now mark the last looking for the blessed hope and the glorious appearing of the great God and our Saviour Jesus Christ And all this large Grace appearing in such saving tendency with such teachings and fitness for prevalency therein grounded and bottomed upon the Word of the beginning of Christ vers 14. Who gave himself for us c. with which I began this Discourse of the Oblation Intercession and coming again of Christ and with the same I for this Part end In all that is said of the Testimony of Christ in every Branch and of all together it appears That this Testimony is a Doctrine according to godliness and hath its natural tendency to godliness effecting it in all cordial Believers of it and also that this Testimony of Jesus is The Spirit of Prophesie The Original of all right Understanding The true and so best Enlightner Teacher School-Master and Director to all right understanding and speaking And ignorance and unbelief of this Testimony or any Branch of it specially the first is the cause of all error and mistakes about Scriptures And by this Testimony minded we may discern what true Faith is what the Object what the Medium discovering what the Believing is and how it worketh But I forbear to proceed farther in those things till I have first minded the degrees of the Revelation of Christ in this Testimony of him and how it was revealed evidenced and so made known and taught by degrees till the whole was cleerly manifested to be so now taught and believed An Explicite Declaration of the Testimony of Christ c. PART III. CHAP. I. Of the first Revelation of Christ and Way of making him known THE first Revelation of Jesus Christ was in Paradise thus Gen. 3.15 I will put enmity between thee and the woman and between thy seed and her seed it shall bruise thy head and thou shalt bruise his heel In which according to Explication since is observed 1. That the first Promulgation of the Gospel as it was immediate from and by God himself so it was done in the denouncing the Curse on the Serpent and his Seed yea Gen. 3.1.14 15. in some measure on the Serpent that was the Devil's Instrument and its Seed but in full and specially on the Devil the old Serpent with his Angels Rev. 12.9 20.2 8.13 9.12 11 14-18 and those by his Temptations become of him and so his Seed even as the compleating of the Exaltation of Christ and those that are his Seed is declared in the denouncing and bringing in the last and great Wo upon the Inhabiters of the Earth which are the Seed of this old Serpent 2. Gen. 3.16 17. Rom. 5.18 Heb. 9.27 That the Seed of the Woman is also so exprest that it may have a double sense one a more remote sense in which it may be carried to all that come of her by a natural conception before whom in the Promise Hope was set and of and from among whom the two Seeds more directly spoken of are and will be drawn And the other sense proper and nigher and that both principal full Gen. 3.15 Psal 49.7 8. Isa 7.14 Mat. 1.22 23. Luk. 1.30 34 35. Gal. 4.4 Mat. 1.1 Rom. 1.3 Gal. 3.16 1 Joh. 3.5 8. Heb. 2.14 and most cleer and direct and that is the Lord Jesus Christ for he saith It shall bruise thy head It was not thus The Woman nor any of her Seed by natural conception which are every way as much the Seed of Adam the Man as of the Woman of which no Man can redeem his Brother or give to God a Ransome for him But it was He even Jesus that was conceived in the Wombe and born of a Woman and a Virgin in a supernatural way without the help or use of Man which Virgin was of the Seed of Abraham and David to whom also the Promise was explicated and so he was the Seed of David of Abraham of the Woman the promised Seed even he that in due time was manifested to take away sins and destroy the works of the Devil And the Holy Ghost hath given us
and by vertue thereof in his Mediation procureth patience and forbearance that they are not suddenly cut off for their transgressions against him yea he useth means towards them that they might believe in him who is the Propitiation for their sins in whom believing they shall not perish but have everlasting life which yet they have not though in him there is yet hope for them and this is the life of the World and this is the kindeness and love of God to Mankinde T it 3.4 5. which according to his mercy appearing saveth the Beholders with the Laver of Regeneration and renewing of the Holy Ghost and his flesh thus beheld and fed on and considered as the love of God in thus giving him and his so dying for his Enemies appeareth is that which draws in to believe Rom. 3.9 21 25. 1 Tim. 1.14 15 16. 2 Cor. 5.19 20. Tit. 3.4 at that door in which one is found no better then the chief of sinners and being drawn in to believe the still believing beholding considering and feeding on the same so great love appearing in this sacrifice of Christ and the fulness in it for sinners Rom. 5.8 10 11. and chief of sinners draws the heart to confide in him for farther salvation and so to be saved by his life and everliving to intercede and send forth Spirit so feeding on his flesh that was given for and as given for the life of the World livingness is found Luk. 22.20 Mat. 26.28 1 Joh. 2.2 Heb. 9.14 15 17. Joh. 6.51 54 57. 11.25 26. Rom. 4.5 22 23 25. 5.6 Rom. 5.1 2 3 4 5. in which living and believing they see his precious Promises as sealed and confirmed by the same precious blood of his that was shed for the Remission of their sins and the sins of many yea of the World and so they drink of his blood and therein mix the Promises with Faith and so live by Faith yea in this manner believing on him that justifieth the ungodly through Christ that died for the ungodly their Faith is not onely imputed to them for righteousness but their Faith is herein so united to the Promises that it springs up in peace in boldness of access to God and hope of the glory to be revealed and will in time to that rejoycing hope and assurance mentioned Rom. 8.32 36. which is the assurance of Faith O sweet safe and comfortable direction and he that by Grace to avoid the forewarned hinderances and eating bread in secret places and drinking stollen waters as all are that flow not from Christ first known and believed is prevailed with and in that avoiding to come in and rest and feed upon Christ crucified as is said will finde so much assurance of Faith as he dares trust God without any other pawns and pledges then he hath given in and through Christ already in whom he hath given to Believers assurance of which next III. Assurance The Assurance that God hath provided for and given to Believers for their preservation through Faith unto Salvation ready to be revealed in the last time in the enjoyment of the inheritance and this is also clear great and manifold as to say 1. Gen. 22.16 17 18. 1 Cor. 16.15 16 17 18. Psal 105.8 9 10 11. Gal. 3.15 16 17. Heb. 6.13 14 15 18. The Word or Promise and Oath of God that was fore-confirmed in Christ and then through him given and made to Abraham Isaac and Jacob the Fathers of the faithful following that Believers as their Children and Heirs might in minding that Word and Covenant firmed with an Oath have strong consolation and sure hope 2. The same brought neerer to us in that which Christ hath done and suffered for us Heb. 6.20 Isa 42.6 49.8 Gal. 3.26 29 1 Tim. â— 1 who is now entred in our Nature into the Holiest having begun to take possession for us being given and set forth in the Gospel for the Covenant to us that so believing in him we are Sons and Heirs and he being our hope and so our hope anchoring in him entreth within the veil and is both sure and stedfast Heb. 6.18 19 20. Phil. 1.20 1 Joh. 3.1 2 3. 3. Heb. 10.10 12 14 18 19. 8.1 6 11. 9.14 15. 7.25 The Mediation of Christ and Ministration of the New Testament of precious Promises by vertue of his blood and sacrifice in which he hath opened the passage for us and all to this end That the Called may receive the promised inheritance his Mediation being acceptable and prevalent with the Father and he ever liveth to make Intercession for them that come to God by him and so he is able to save them to the utmost 4. Heb. 8.10 11. 2 Cor. 3.3 Rom. 8.23 Eph. 1.13 14. 4.30 This as a secondary and sealing Confirmation and in some respects sensible is added even the first fruits of the Spirit in some spiritual performances of some part of that contained in the New Testament and everlasting Covenant as an added seal and earnest of our present interest and after-possession of the inheritance And is not all this Assurance enough for any that believe in Christ and so in God through Christ to keep them trusting in him But I proceed IV. An inward Helpfulness Ezek. 36.25 26 27. Eph. 4.21 24. Col. 3. Rom. 8.9 11. 1 Cor. 2.16 2 Cor. 3.3 affording motion and ability to mix the Premises with Faith and thereby to overturn all oppofition which helpfulness is a new Man a new Heart or new Spirit even the minde disposition and Spirit of Christ within them as an inward lving principle moving and acting within them and enabling them to move and act in its movings and actings This not naturally and originally in them as the righteous disposition at first inspired to the first Adam in his innocency and so not having its being of its self in them which would neither be so profitable nor safe for them as now it is for so they might as easily neglect its operation and lose it again as our first Father Adam did nor is it in them like the light that shineth into an house from a Torch passing by the Windows nor as a flash of lightning suddenly coming and suddenly vanishing but as Water from a Fountain naturally and continually flowing forth and streaming into the Chanel or Vessel and as light proceeding from the Sun into an house filling it with light that remaineth both in the Sun and from the influence of the Sun remaineth in the house filling it with an abiding light unless some wilfully shut all the windows and stop all the crannies about the house by which they cannot keep in but shut out the light yet the light remaineth in the Sun that sends forth his influences and cannot be divided from it nor faileth any of light that suffers it to enter and remain as an influence from the Sun So Christ is the Fountain
growth and establishment in this Faith not to another faith 3 And were made partakers of the Holy Ghost This as suted to the principle of the Doctrin of Baptisms declares its own meaning to bee not only of those vertues and springs of love joy peace c. Gal. 5.22 effected by the Holy Ghost in the spirit of Beleevers but also together therewith certain spiritual gifts Eph. 4.7 and operations for usefulnesse whereof to every Beleever is given some in some measure And so these in being baptized in to the death of Christ by all the mediums with water word afflictions and spirit extended to them they did also partake of the vertue of his resurrection so as they were also therein indued with such spirituall gifts as whereby they were inabled in exercise of faith and love to speak spiritually in prayer and praises to God and spiritually and profitably in instruction admonition exhortation and consolation to men as appears in comparing the Promise Act. 2.38 39. and 11 15 16 17. and Rom. 6.4 5 6. with the performance to beleevers 1 Cor. 1.4 5 6 7. And not to every one the same usefull gifts or the same measure in the gifts given but to some one to some another to some more to some less Ephe. 4.7.8 12 14 15 16. 1 Cor. 12.2 4 5 6 7 11. 2 Pet. 1.8 2 Tim. 2.21 Rom. 12.3 6 7 8. 1 Pet. 4.10 11. Col. 2.18 1 Tim. 3.6 And so to every one some according to the measure of the gift of Christ in and with which they were fitted to bee fruitfull and in exercise of the same in faith and love according to their measure and the divine vertues in them they should neither bee barren nor unfruitfull in the knowledge of Christ but Vessels serviceable for their Masters use in the House of God Whence Beleevers are directed in all their speaking and use of spirituall gifts To keep this Rule in going forth according to the proportion of faith given them and the measure of spirituall gifts givenand received by them 1 Cor. 12.7 1 5 6 7. 1 Thes 5.8 He that by any other acquired knowledge or learning presumeth to speak besides or beyond this Rule is like to fall into the condemnation of the Devill that was not content with his place These spirituall gifts being given to profit withall and tending to open and confirm the Testimony of Christ And as of the Romanes ability through these gifts Rom. 15.14 15. so of these Hebrews Hee was perswaded they were also and not like the fallen ones that had deprived themselves thereof but these retainings were capable of that hee indeavoured even to lead them to farther usefulness and fruitfullness They were made partakers of the Holy Ghost 4 Vers 5. And have tasted of the good word of God And this also suited to the Principle of laying on of hands shews its own meaning to be Mat. 7.7 11. Ioh. 16.23 24. that whereas God by his Son had graciously promised to hear their prayers put forth in the name of his Son and to give them his good Spirit and every good thing they should and did so ask of him And this in speciall manner for things of neerest and greatest concernment When two or three of them did assemble together in his name and desired any favour of him Mat. 18.19 20 Hee will bee in the midst of them and it shall bee done in Heaven for them They had tasted that is found sweetness and refreshing in experiments of his truth mercy and goodness in answering their prayers Psal 65.2.4 18.6 7. 10 3.1-10 and manifesting his gracious presence in the assemblie of his people in performing his promises when they have prayed and in confidence lift up hands to him and sometime in that confidence Act. 21 24-3â— as a testimony of it laid hands on parties prayed for And so have had experience of the graciousness of the Lord in his pity towards them and of his truth in his promises and of his infinite love power and faithfullness in hearing of prayers and so not executing deserved threats but freely performing his promises of good whence called the good Word unto them And how this doth comfort sweeten enlarge and oblige the heart to cleave to God and continually to love and call on him Psal 17.4 and keep to the assemblie of the Saints is fully professed by the Prophet in the whole 116 Psalm and else where And in this was set out the greatness of Solomons sin 1 King â—1 9 That hee departed from following the Lord that had in such evident manner appeared to him twice And this shews the greatness of the sin of those fallen in forsaking the assemblies of the Saints Heb. 10.25 26. and crucifying to themselves him from whom they had tasted so much of his graciousness in performing his promises and hearing the prayers and blessing the assemblies of Beleevers And therein shews the great incouragement and obligation these Hebrews had to continue in their faith Heb. 10.19 20 22 23 24 25. and fellowship and approaching to God and provoking one another to love and good works having had so many experiments of the graciousness of the Lord. His drift being to stir them up more hereto in that hee hath farther to say to them who have tasted of the good Word of God Heb. 6.5 and of the powers of the World to come This Word being in the Plurall Number The powers of the World to come doth sute this sentence to the two last Principles That is the Doctrin of the Resurrection of the dead and of eternall Judgement Both being grounded on the Resurrection of Christ and his comming again and both the Resurrection of the dead which is first and the eternall Judgement which follows that Resurrection appertaining to and to be done not in the time of the World that now is but in the World to come at and after the visible appearing of Jesus Christ so that of the powers in the Doctrin of both these and the spirituall efficacies of both these in that Doctrin beleeved and of the power of the Spirit that in that Doctrin doth in some measure present or shew them to the view of faith and assertain their being really done in the due time of these powers of both these hee speaketh and of the same say they have tasted that is they have discerned savoured relished and experimented the efficaciousness of the Divine Power by which these shall bee effected 1. In their new birth even when they were dead in sins Ephes 1.19 20. 2 4 5 6. Rom. 7.9.24 25. cast by the sentence of the Law when sin accused and all their righteousness failed and dispair of all hope in themselves ceised on them And while they were in so great blindness and death The Power of this grace in the Doctrin of Christ raised from the dead 2 Tim. 1.7 8. Rom. 7.6
untrue sentence clearly appearing so For 1 It is as clear as the day that Chap. 5.11 12. he speaks to the same persons that he wrote unto and had before called Heb. 2 1 2 3 1 6 14 4 1 5 11 12 Holy brethren partakers of the heavenly call and to and of them he saith Yee are dull of hearing for when for the time yee ought to be teachers you have need that one teach you again which be the first principles of the Oracles of God Can any thing be more plain to shew he meaneth them 2 It is as clear that his saying in Verses 13 14. are the proof that the Apostle gives of the justness and suitableness of his reproof Heb. 5.13 14. in shewing what such weaklings are to whom in their demeanor they became so like which occasioned their dulness and non proficiency being so like them they should have been teachers of 3 It is as clear That those weaklings and babes to whom he compares them are not the persons put in the supposition of being fallen away and in so great danger in height of sinfulness and of impossibility of recovery and soreness of punishment Heb. 6.4 5.6 8 for they had known the foundation oracles and first principles yea been by them drawn upon the foundation and tasted of the heavenly gift yea the sweetness and power of Christ in all the principles So that now after such knowledge and tastes c. willingly for love or desire of any other thing to depart and crucifie all this of Christ to themselves again there was nothing but they had crucified and were crucifying to restore them with and so they could not be restored But for those weaklings and babes they were not yet skilful in these things and so could not sin at so high a rate but might be both profitably and hopefully yet taught over and over which be the first principles of the Oracles of God and if any of them by temptation were fallen from what they began to have yet there was something of Christ in the foundation oracles principles and efficacies of Spirit therein which they had not clearly known and so not crucified to themselves neither were they crucifying Christ to themselves and so there was that needful to them to be still taught them for their recovery And it is uncharitable to put weaklings and babes under this danger and impossibility of being renewed A rash and sad saying yea cross to his other rash saying speaking of these beleevers mentioned Heb. 6.4 5. of their high gifts of knowledge faith change of affections and conversation light love c. saith afterward every person under these works formerly mentioned of this light gifts c. be capacitated for the sin against the Holy Ghost And now he saith They are the ignorant weaklings and babes that commit it verifying that Prov. 5.6 and 9.13 4 Neither is there any distinguishing of these wrote to or reproved or of those to whom they are compared nor yet of them put in the supposition but when fallen away and found crucifying of Christ and so blotted out of the book of life from them to whom the promises appertain Chap. 6.9 10-14 For the promise mentioned is that made to Abraham which appertained so as by attending to the promise it might be attained and enjoyed Rom. 3.2 9 4 5 11 21 24. Act. 2.38 39 3.25 26. Rom. 4.11 12 16. Gal. 3.7 8 29. by all or any of his natural seed that were under Circumcision in the time of it or his proselited seed either and so Peter preached to them and so where the Gospel comes to all that beleeve in Christ as interested in them and heirs of them and the Apostle was not here in Heb. 6 9-14 making a distinction between those of them to whom and of whom he wrote except in supposal of any fallen away and found crucifying Christ to whom the promises did belong and to whom not but shewing the hopefulness he had for them all of whom he was perswaded they were not so fallen away as to be found crucifying Christ to themselves and upon that account exhorteth every one of them to persevere in shewing the same diligence to the full assurance of hope to the end c. The edge of and hope in which exhortation is abated and a mist cast upon it by this wresting the words Reason 6. True beleevers are opposed to those lying under a possibility of falling so far as they are cast under it by the conditional discourse upon sundry accounts Answ In the whole Epistle Heb. 2.1 2 3. Heb. 3.7 12 13 12 25. there is not one word of distinguishing the one from the other but in the neglect of so great salvation in hardning the heart by deceitfulnes of sin in departing from the living God through an unbeleeving heart a turning from him that speaks from heaven c. Nor one put in fear of this more than another nor secured without watchfulness and heed taking one more than another Nor doth the Apostle in Heb. 6.4.6 speak one word of the possibility or impossibility of falling or not falling but only in a supposition of those already fallen from such a height and now crucifying Christ to themselves nor doth he in this speak a word of any possibility of the recovery of one of these more than of another Nor doth he in his warning giving apply it to one more than another but in shewing the greatness of the sin if any should fall from such excellency of grace and the danger and therein the equity of Gods proceeding to warn them all alike which this assertion opposeth without the shew of warrant from any one word but because he saith it is upon sundry accounts I will view them Account 1. Their work and labour of love mentioned vers 9 10. Answ Here is no opposition of one to another for he had yet charged none of them to be so departed but only reproved them and shewed them the danger of such departure and falling away and now also mollifying the harshness of his reproofs He is perswaded better things of them than that they are departed or so fallen or that they will bring forth such briars and thorns Gal. 4.14 15 5 4. Heb. 6.10 11 12. and he gives one reason of it from their work and labour of love not onely that they had shewed for that might be affirmed of some in other places that were fallen from grace but also that they did still continue in And he desires their perseverance to the end that they might receive the promises So that he here also speaks to and of them all without difference making so that a line was imperfectly here taken to make up this account not serving for such a business at all Account 2. Their preservation from the righteousness of God Answ Here is no opposition of one to another Vers 10. but hee speaks
An Explicite DECLARATION OF The Testimony OF CHRIST According to the plain Sayings of the Gospel And therein Of the PURPOSES PROMISES and COVENANTS of God as by GOSPEL declared With A Consideration of a QUESTION stated about FAITH By Thomas Moore Senior Rom. 15.4 Whatsoever things were written afore-time were written for our learning that we through patience and comfort of the Scriptures may have hope Printed at London by J. C. for Livâ—â—el Chapman at the Crown in Popes head alley 1656. To such as believe the Testimony of CHRIST GOD having given to all men an object of Faith Act. 17.31 Rom. 16.26 Mar. 16.15 Jam. 1.18 Rom. 10.10 15. 4.5 22 25. and commanded it to be made known by the Scriptures preached to all Nations for the obedience of Faith and that believing it which is begot thereby and closeth therewith so as to rest thereon for that promised being therefore by him called Faith and to such Believers Faith imputed for Righteousness So as it is verily true Heb. 11.6 Eph. 2.17 18. Act. 10.43 13.38 39. Rom. 5.1 2 3 5. Heb. 11.2 Act. 18.26 9.15 Rom. 11.20 Eph. 2.8 1 Cor. 15.1 4. 2 Thess 1.10 1 Job 5.10 By Faith we come and approach to God by Faith we receive remission of sins by Faith we are justified and approved of God by Faith we receive the vertues of the Sacrifice and Blood of Christ by Faith we are sanctified and conformed to the minde of Christ by Faith we stand and are saved by Faith we receive the Testimony of Christ and so come to have that Testimony and therein the holy Spirit testifying and Christ testified of and the Father that is in Christ dwelling in our heart by Faith Eph. 3.17 Gal. 3.26 Hab. 2.4 Rom. 1.17 Gal. 1.13 1 Joh. 5.4 5. Heb. 11. all 1 Pet. 1.5 so as by Faith we are the Sons of God and in all trials and temptations by Faith we live yea by Faith we have the victory over the flesh the world and the devil and by Faith may be enabled to do worthily in our generations and be constant in all services of love enduring through all sufferings till we die in the Faith and so in the Resurrection shall receive the kingdom for we are kept by the power of God through Faith unto salvation I therefore am perswaded it is our best service and fruit of love Jude 20.3 2 Tim. 4.7 8. Eph. 4.4 5. to edifie one another in this most holy Faith yea and to contend for it also against the opposers of it and know this Faith to be one and that there is but one Faith that is Faith indeed though in time past I have conceited divers kindes of Faith and now lately meeting with a Question stated in which are asserted two kindes of Faith each true and real in its kinde by M. John Owen in his Book entituled The Doctrine of the Saints perseverance I was mov'd in my heart to consider the same and to answer some Expressions of his yet leaving the handling of the Controversie to those more fit to whom it may appertain acknowledging all for Truth in his Book that is found in the Testimony of Christ and stands with the Rule proposed by himself also and refuse the rest according to his own counsel direction wherein I have endeavored by plain Testimony and sayings of Scripture to set forth the true Faith in the object of it and Grace of believing with its efficacies and so to encourage men to believe and believers to persevere I desire the plain Testimony of Scripture may be believed and so far as any of us are by the Spirit therein brought to acknowledg Christ and desire the exaltation of his Name and winning in of others thereto and encrease and growth of grace in believers let us keep this unity of the Spirit in the bond of peace that so in all our other differing apprehensions and expressions we may so contend for what the Scripture saith that whatever absurdity thereby we seem to cast upon any expressions of one another it may be without judging or despising of one another taking opposed expressions as consequences of misconception in the fancy and not fruits of the principle of grace in such as acknowledge Jesus the Lord nor judging them graceless or having no principle of grace because of such an expression that so we may do all things in charity seeking the edification of one another and so I hope if any be otherwise minded God will reveal the same to them onely whereto we have attained let us walk by the same rule of Faith and Love and believe what Scripture testifieth and not be waved from that the Scriptures being able to make us wise unto salvation through Faith that is in Jesus Christ And so committing my self and labour to the Lord 's gracious good pleasure and to Believers to be tried and received or refused as they are found to be agreeing or disagreeing with the plain sayings of the Testimony of Christ I rest Wittlesey Oct. 12. 1655. A well-willer of all that love the Lord Jesus Christ Thomas Moore The Contents of the Treatise in seven Parts PART I. An Introduction to the Testimony of Christ Chap. 1. A Direction to discern Truth from Error pag. 1. Chap. 2. Evidences of the Truth and plainness of the Testimony pag. 4. Chap. 3. Of the enmity of Flesh and Satan and their way of opposing pag. 9. Chap. 4. An Assay to remove the Objections of those that pretend Spirit and Inspiration Where what meant by Christ what by Scripture what by Letter and what by Spirit pag. 11. Chap. 5. An Answer to such as seek to trouble by words pag. 20. Chap. 6. Answer to such as pretend Scripture to trouble with pag. 26. Chap. 7. A Conclusion with the consent of a learned man pag. 32. Chap. 8. An Assay to direct the weak to finde the Testimony of Christ in the plain sayings thereof pag. 34. Chap. 9. Of the Creation of Mankinde in the first Adam pag. 41. Chap. 10. Of the fall and misery of him and Mankinde pag. 44. Chap. 11. Of the immutability of God notwithstanding pag. 49. Chap. 12. Of the remedilesness in Mankinde fallen to help himself and the wonderfulness of help in another pag. 55. Chap. 13. Of the similitudes and dissimilitudes between the first now old and the new Creation pag. 60. PART II. A declaration of the testimony of Christ in the branches of it Chap. 1. Of the Testimony of Christ who what a one and whence pag. 67. The first Branch Chap. 2. Of the Oblation of Christ pag. 73. Chap. 3. What that was which was offered up in Sacrifice pag. 75. Chap. 4. Who it was that offered up this Sacrifice pag. 76. Chap. 5. To whom be offered this Sacrifice pag. 83. Chap. 6. For whom and in whose behalf he offered it pag. 86. Chap. 7. For what Christ offered this Sacrifice for men viz. To make
the unchangableness of the state and condition of all such as are once or at any time beloved of God which by the story of the fallen Angels appears to be false and Mr. Owen in part if not wholly Page 33. disclaimeth this conceit yet the consequence not onely he retaineth but many other some avouching it for Scripture in their sayings and some in their Books and writing citing John 13.1 But he that will read that Text may see that that saying John 13 1. or any like it or a word or syllable importing such a sense cannot be there found for it is cleer in the words suited also with other places of Scriptures That the words there in John 13.1 do speak of Jesus Christ not onely nor chiefly as he was God but also and more directly as he was Man q Mat. 26.2 who not onely as God but also and rather as a Prophet spake as he had received of the Father r John 12.50 and that also of his sufferings and departure out of this world s John 16.28 which could not be meant of his Divine Spirit and Presence t Mat. 28.20 And this also is observable That he spake not in this place of himself onely as the Sacrificer and Peace-maker but also and more directly as he was a Minister of the Gospel and Peace-Preacher u Heb. 2.3 Eph. 2.16 17. in whose Ministration declaring the Peace made in and by him God was in him and by him reconciling the World to himself w 2 Cor. 5.19 Heb. 1.1 2. and the persons loved there spoken of were not all that God had from the beginning loved or that he doth now love but onely those that were not onely his own but even then in the World yea his own as then given him of the Father in the Gospel-Call and after the Call chosen by him to be his Apostles Messengers and Ministers x Luk. 6 13. John 6.70 to whom he gave the Words the Father gave him that they might be in his place and stead after his bodily departure to carry on his Ministration and beseech Men to be reconciled to God y 2 Cor. 5.18 19 20. Joh. 17.8 Prov. 9.2 3. And the Love spoken of in this place is his Love as a Shepherd and a faithful One using all holy means to keep and preserve and instruct them in the Name of the Father that none of them might be lost but be fitted for their present and after abiding and service for which cause he gave them both instruction and example z Joh. 13.2 18. 17.11 12 13. yea it is express here that Judas was among them a Vers 2 18. and though he was not one of them that in receiving his Words was cleansed b Vers 10 11. John 15.2 nor that said truely though rightly and so not in both respects well and from his Heart in calling him Lord and Master c Vers 13. and so not happy in doing the things counselled by Christ d Vers 14 17. and so no Lover of Christ e Vers 2. John 15.14 yet he was one of Christ's chosen Apostles f Luk. 6.16 one whom Christ loved and prayed for and did good to yea continued his admonitions with loving words to him to the end g Psal 109.4 5. Luk. 22.48 Mat. 26.59 but he dissembled with his Master being Adversary to him for his Love and refusing his warnings and counsels rewarded him evil for good and so and there-through became a Son of perdition and so loâ— himself h John 17.12 Psal 109.4 5. his sin being finished it brought forth death i Jam. 1.15 and he was then no more loved nor prayed for according to that which is said of such Rebellious ones All their wickedness is in Gilgal for there I hated them for the wickedness of their doings I will drive them out of mine house I will love them no more k Hos 9.15 It is cleer here they were once in his House and loved yet now because of so great wickedness no more loved And so Judas was once loved and prayed for and means used towards him unto the end till he grew to that height of wickedness in rewarding evil for good that against all warnings he persisted to finish his Transgression and then was he hated and cast out of his Office and no more loved but another to be put into his Office l Psal 109.3 4 5 6. Act. 1.16 26. Even as the fallen Angels were once holy and loved but after their wilful aspiring and leaving their place cast down hated and no more loved Yet in all this God is one and of one minde immutable and the change is in and upon the fallen Angels and such as are become like them So that this Text John 13.1 is mightily wrested and abused to be pretended to say Whom God loves once he loves for ever no word in the Text saying it and God's dealing with the fallen Angels and with others proclaims the falshood of that saying But of the fallen and reprobate Angels I may leave off to speak farther seeing there was found no remedy for them no Ransome no Saviour none to take their Nature and Cause in Hand so no Gospel to be preached to or by them no Prayers to be put forth for them no Commands to them to repent and believe the Gospel but Christ and Gospel and Prayers and all against them but of Mankinde fallen there is yet some better thing to say of them all after we have considered the depth of his misery in respect of the desperateness and remedilesness of it in respect of Mankinde fallen and all other Creatures CHAP. 12. Of the remedilesness in Man fallen to help himself and what an inconceivable and wonderful business it is that will help him if God discover and give it MAnkinde fallen as is before shewn into so great sin sinfulness and misery and under the powerful sentence and curse of the Law and under the displeasure of the Almighty and become an Enemy to him the door way and passage for God to extend and give forth the fruits of his Love and Mercy to Men and so for Men to return and come into favour with God again was shut and become impassible yea it was beyond the reach understanding of Men or Angels to open yea or finde out the way how such a door and passage might be opened again for Mankinde For 1. The holy and righteous Law under which Man was fallen Deut 27. â—6 Gal. 3.10 still required Obedience to the utmost of all the Righteous Affections and Services it obliged to or else to suffer the curse for the least short coming of its Requirings Psal â—9 7 12. Mat. 5.7 18. which neither Adam nor any of his Natural Race was able to answer in doing nor in suffering to overcome and this Law must not be abolished but fulfilled to every
sprung out of the Earth n Psal 85.11 Then he ascended in that very body which died and was raised again and by the Eternal Spirit offered himself a spotless Sacrifice to God and with the Vertue of his own Blood entred the holy of holies and so made peace and obtained Eternal Redemption o Act. 1.9 10 11. Heb. 8.3 4. 10.10 12. 9.12 14. And God also for this hath exalted him p Phil. 2.10 11. and taken up his well-pleasedness in him and set him on his right hand q Mat. 17.5 Heb. 8.1 10.12 and released and given over all Mankinde to him for his dispose and made him Lord of all r Rom. 14.9 Act. 2.34 36. 10.36 and Head of the Church s Col. 1.18 19. and filled him with the immeasurable fulness of the Holy Ghost to preach the Gospel and call sinners and open the eyes of the blinde c. to draw Men to himself that believing on him they might be his Church and he so confer his own Priviledges on them t Isa 42.1 8. 61.1 4. Joh. 1.12 Phil. 2.10 11. Act. 17.30 31. and that he may raise all Men from the first death that he died for them and bring them before him to be judged by him according to the Gospel Rom. 2.16 and 14.9 12. 2 Cor. 5.10 And thus also hath God testified of him and set him forth the Propitiation for the sins of the whole World u 1 John 2.2 for Men to receive Remission of sins through Faith in his Blood and so to bring them in to God w Rom. 3.25 Act. 10.43 26.18 And thus is he perfect in himself the second and last publick Man the Lord from Heaven the spiritual Man the quickning Spirit in whom the Nature of Man is restored and married to the Divine Nature in the person of the Son of God in which is rich Provision of pardon peace wisdom righteousness holiness redemption and eternal life all to be enjoyed in coming in by his call to believe on him x 1 Cor. 15.44 45 46 47. Mat. 22.1 4. Prov. 9.1 6. Col. 2.9 10. 1.28 1 Cor. 1.30 and such a one is the Man Christ God-Man God with us in our Nature for us y Mat. 1.23 glorified with the Father 's own self as the publick Man with the Glory he had with the Father before the World was which for a while he laid aside for our sakes that in his re-assuming it again we believing on him might come to partake of glory with him z Joh. 17.4 5 9. Col. 3.4 And this is an higher business than that Gen. 1.26 27. 2.7 if not as high as that which was unlawfully aspired to by some Angels and the first Man and this is the Christ nor can there be any Election in him or Belief on him but as he is such a one and so to be considered as such a publick Man the new and spiritual Man 3. In the first Creation the first publick Man had all Mankinde in him in his loyns to come naturally by descent from him and so sinned in his sinning according to that account and language Heb. 7.9 10. and so he stood in the room or stead of none and undertook for none but those that were in him and Naturally to descend from him and so Naturally his own and Naturally interessed they in him and he in them and he Naturally obliged to them But in the new Creation the Son of God the Word that was made Flesh and the second publick Man before considered as his work done in his own Body and he in that Body glorified he had none of Mankinde in him none his Friends or Brethren and peculiar Ones in and with him to lay aside such Glory as he had with the Father before the World was to be supernaturally made Flesh as he was and to offer the propitiatory sacrifice as he did no not in him as there must have been according to that language Heb. 7.9 10. if there had been any such in him nor did he interpose to stand in the room and stead and undertake to abase himself and overcome Death and offer the propitiatory Sacrifice for himself or any his peculiar Friends that were in him and loved him but for the first Man and his Natural Race that were not only out of him sinners and enemies to him as he undertook for them but are also found such when he first calleth or beginneth to work on them a Rom. 5.6 8. 1 Pet. 3.18 1 Tim. 1.15 Mat. 9.13 Luk. 5.32 so that his love his undertaking and all his grace and obligations to Men are unspeakable gracious great and free Nor hath he any other to make his seed but such as are first the seed and of the seed of the first Man him 1 Cor. 15.46 49. Jam. 1.18 Eph. 2.4 10. 2 Cor. 5 17. and those that come forth of him and bear his Image are they from among whom and of whom by a spiritual way he brings in to himself and makes them new Creatures 4. In the first Creation 1 Joh 3 5. Phil. 2 6-10 Jer. 50.4 5 6. Joh. 17.4 6 7. Psal 68.18 the first Mans work and business was easie but to dress the Garden order the Creatures and forbear eating of one of the Trees in the Garden and so to keep sin out of the World which yet he did not But in the new Creation the second Man had a great painful and mighty work to do to undergo abasement in shame and suffering to offer an invaluable Sacrifice to take away sin appease wrath make an Atonement overcome Death and the Devil to purchase an Inheritance and receive Spirit in the Man to send forth even to the rebellious that the Lord might dwell among them c. which also he hath faithfully and fully done 5. In the first Creation Gen. 1.1 Psal 33.6 75.3 2 Pet. 3 5-7 10 11 12. Rom. 8. 19 20 21. Rev. 21 1-5 the Heaven and the Earth was made of no pre-existing matter or being onely the Word of the Lord gave the very being thereto but in the new Creation it is of the old Heaven and Earth dissolved melted and overturned and then made new new created to as good and better estate than at the first 6. The old Creation was finished in six dayes Gen. 1. 2.1 2. Exod. 20.11 Isa 65.12 19. 2 Pet. 3 3-15 Rom. 8.19 20 21. each day consisting of evening and morning consisting of twenty four hours and the Rest Sabbath of the Lord on the seventh day But the new Creation is longer before it be finished and brought forth in its full perfection to open view it 's likely as many thousands of yeers as the first was of dayes it being the whole time of the supportation and decaying of the old And such Dissimilitudes is shewn in Scripture to be between the first and now old Creation and
12.9 10. to be a speaking against and blaspheming the Holy Ghost in that evidence he gives of Christ and the power and goodness of God in and through him and so it is a willing persisting in contempt and refusal of this Grace in the Mediator when evidenced by the Holy Ghost and so rising up in opposition against his Testimony and strife till he hath finished his Testimony and strife with them for till then the Mediator is mediating for them with God and striving with them by his good Spirit so as in all their sinnings against him though they grieve and sin against the Holy Spirit yet there is forgiveness with him and so hope while he by his Spirit in means is striving with them yea if that be all the dayes of a Man's Life though to all it will not be so But when a Man hath wilfully despited this Holy Spirit after Light and so long and often that he is wholly taken away and the Man given up to Satan and so become of the Serpentine seed then is there no more forgiveness after because there is no other Sacrifice for him and this he hath utterly renounced and this sin is found in such according to the means and light in the means with which the Holy Spirit had been testifying to them and striving with them as may be seen by comparing the Scriptures in the Margent in which sin Prov. 1 24-31 Jer. 6.16.30 Ezâ—k 24.12 13 14. Heb. 10.29 according to the light and power extended to Men in the means less or more is the most high degree against the Father in contemning and ill requiting his love and graciousness and treading under foot his Son whom he hath sent and been giving to them and the highest degree of sinning against the Mediator the Man Christ in counting as common and prophane that precious Blood and sacrifice of his with which they were bought and so given into his dispose to shew favour to and some in some measure sanctified and the highest degree of sinning against the Holy Spirit in his gracious tenders of Grace to them And it is most properly called The sin against the Holy Ghost because the goodness of God in the first Creation was manifested without a Mediator to Man in innocency and so no need of this sanctifying work while Man was naturally holy and the Goodness of God in the Redemption wrought for Men though manifested in works of mercy through a Mediator yet Men so blinde and weak that they come not in thereby through the Mediator unto God therefore God out of his abundant Grace stretcheth forth his Hand by sending through Christ the Mediator and in his Name the Holy Spirit in the means he useth to enlighten the Mindes and move at the Hearts of Men that they might see believe and so turn and after some of their resistings reneweth his strife with more light and power yea if they yeild not then with some reproofs and chastisements And if after all this they sin against light and willingly persist despiting till they have wholly despited the love of the Father discovered by the Spirit in the Blood of Christ and the Blood and Sacrifice of Christ by which Peace was made for them and by and with which the Spirit hath been working on them and herein despited all the Light and Reproof and gracious Allurements and Bands of Love by the Holy Spirit streamed on them to bring them in to God Heb. 10.29 6.6 and so persisting till given up this proves a third sort and degree of sinning for which there is no sacrifice yea which contemneth the sacrifice in which is help for all sins of both the former sorts yea for all but this casting it off Fourthly and lastly These forementioned two sorts of sins so offered for by Jesus Christ as is said appears by the Scripture-Declaration how and in what manner and for what manner of sins and sinning God doth reprove charge and condemn Men either to Correction Judgements or Eternal Condemnation which since Christ undertaking and his Oblation considered we shall never finde to be for fins simply as fallen in Adam nor yet simply for their natural and necessitated weaknesses and swervings having no remedy afforded them to help much less because Christ died not for them or used no sufficiency of mean toward them by which they might have received help yea the manner of God's proceeding with Men witnesseth That Christ died for them and hath discharged the first debt for them and used means in good will and for good to them whence he saith Gen. 6.3 My Spirit shall not alwayes strive with them And so proceedeth in charging with Sin Reproof and Condemnation Prov. 1 24-31 9.12 Isa 1 2-15 5 4-8 Ezck. 24.13 Icr. 6 16-30 Mat. 23.37 Ioh. 3.19 Because I have called and ye refused I have stretched out my hand and none regarded ye would none of my counsel ye despised all my reproof ye refuse to hearken ye harden your hearts c. I would and ye would not And this is the condemnation that light is come into the world and men love darkness rather than light Which is another manner of Charge and Condemnation and for another manner of sinning putting under another manner of guilt than as Men fell in Adam And these are every way directly Men's own sins for which there is cleansing and pardon to be received in and through Christ till the Grace of his Oblation testified by the Holy Spirit be wholly despited but these things are shewn before and will be more in the after-Discourse only I have been thus large to shew that Christ offered his Oblation both to take away the sins Mankinde was fallen into and to procure authority and fitness to take away the following evils found in Men by offering it to God and for the making that known and taking away the following evils by application of the vertue of his Oblation to Men of which in his Intercession And yet farther to shew for what he gave himself for us it was 3. That by this Sacrifice so offered he might become the Lord of of all Men and Saviour of the World that so he may rightfully dispose of them and use such means to make known his Death and Sacrifice and the Ends and Vertues of the same to them as he being one with his Father in his will and design pleaseth and so to reprove and comfort Rom. 14.9.12 Psa 2.6 7 8 9. or abase and exalt accordingly as he pleaseth and this is express For to this end he died and rose and revived that he might be the Lord both of the dead and the living c. 2 Cor. 5.15 answerable to the promise made to him by the Father on that account and so it is said He died for all that they which lived each in their several ages should not kenceforth from the making this known to them though before they did live
remember Jude 5. How that the Lord having saved the people out of the Land of Egypt afterwards destroyed them that believed not and they being both there and in other places set forth for types and ensamples to us b 1 Cor. 10 1-11.11.18 I will instance yet that which comes nigher it is said Psal 78. He establshed a testimony in Jacob c. That the generations to come might know c. That they might set their hope in God c. And might not be as their fathers a stubborn and rebellious generation c. Which yet many of them were Psa 78.5 6 7 8. and did not set their hope in God as the story shews If it be replied This was but a Ministration I might answer This was God's End expresly that they might know and hope in God c. And that he did order and appoint insufficient and ineffectual means to bring his Ends about I hope none will say neither as I hope will any deny This giving of a Testimony to be a Type of his giving Christ for a Testimony for the same End But I will come to a closer Answer Isa 55.4 in that which the Lord affirms his own doing by the Mouth of the Prophet Jer. 13.11 12. As the girdle cleaveth to the loyns of a man so have I caused to cleave unto me the whole house of Israel and the whole house of Judah saith the Lord that they might be unto me for a people and for a name and for a praise and for a glory but they would not hear c. And so to this very business our Saviour himself tells us God sent not his Son into the world to condemn the world Job 3.17 vers 14 15 18 19 Ioh. 5.34 40 43. but that the world through him might be saved yet he doth not say or infer That the World shall all be certainly saved no not so but He that as he is displayed believeth on him shall be saved c. And so in his own personal Ministration he saith to the Jews These things I say that ye might be saved yet many of them to whom he preached to that End not would come to him nor receive his Words that they might have Life And the like may be seen in his end of sending his Gospel by his Servants so Act. 26.18 that all the way the word might used in setting forth an end aimed at implies sufficiency and effectualness in means to effect the end and good hope yea certainty if not willingly refused and resisted but not an absolute infallibility that the end in the blessed part of it shall be accomplished in fallen Men whether they attend and receive or no And all this is said not to wave one syllable in the Text but to shew what it saith not and how the word might is in such business in Scripture used when the ends of things that are to have their efficacy with and in fallen Mankinde are mentioned And so let us Secondly minde what he doth indeed say that is He gave himself for us that he might redeem us from all iniquity and purifie c. This expresly his gracious End of giving himself for us and so of his Oblation That he might redeem us from all iniquity c. which is partly hinted in the former Chapter shewing for what he offered himself which comes here to be enlarged as it hath reference to this expressed End and so that he might c. is 1. That he might have power and authority in the Nature of Man and as Man also even the Son of Man to be both Mediator between God and Men and to use what means he pleaseth to redeem Men from iniquity and to be the judge of Men and is foreshewn and doth yet farther appear Joh. 5.21 22-26 27. in our Saviour's own giving this as the ground of the Father's giving to the Son to have life in himself to call and to quicken whom he will and to execute judgement because he is the Son of Man And this also by himself explicated with his gracious End affirmed Thus it is written Luk. 24.46 47. and thus 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 c. Phil. 2.7 8 9 10 11. Mat. 27 28. mat 28.18 19. And upon the account of his Sufferings and Sacrifice this power and authority being given him he from thence groundeth his own rightfull calling of them that are weary c. to come to him and on the same ground giveth commission to his Disciples to preach the Gospel and therefore he gave himself for us in sufferingâ— and offering Sacrifice that he might have this power and authority as the publick Man and in and with it use means by the vertue of his Oblation to save c. And that God hath given him this power and authority to this end Act. 5.31 32. is affirmed 2. That he might be filled in the very Nature of Man with the immeasurable fulness of the Holy Ghost to this End that the Love Wisdom Power Mercy Truth Goodness and Face of God might appear to be seen in him and the Holy Spirit proceed from the Father through him in his Name while in the means he is displayed And this our Saviour expresly affirmed Joh. 16.7 both That unless he did go away which was by his Death and Ascension to offer Sacrifice the Comforter would not come and also That if he departed he would send him and this also upon the account of his Sufferings and Oblation Isa 50.2 3 4 5 6. Isa 61.1 2 3 4. he had not only the forementioned Power but God the Lord hath given him the tongue of the learned that he should know how to speak a word in season to him that is weary And this explained by himself The Spirit of the Lord God is upon me because the Lord hath anointed me to preach good tidings c. And this affirmed also by the Father upon the account of his Sufferings and Sacrifice Phil. 2 7-10 Heb. 8. Isa 42.1 2-8 Mat. 12 18. 3.17 17.5 in which he was his Servant and still is in his Ministration as in the Father's well-pleasedness in him and Acceptance of his Sacrifice and Mediation he is his Elect yea as the publick Man Behold saith he I have put my Spirit on him and he shall shew forth judgement to the Gentiles c. 3. That he might by vertue of his Blood in this his Oblation Psa 22 12-22 40.9 10. Joh. 3.14 15 16 12.31 32. Isa 55.4 5. Isa 42.7 8. Joh. 5.25 26 Isa 52.15 Heb. 9.14 1 Pet. 18 19. Rev. 5.9 with this Furniture he hath upon the account thereof in the means he useth especially in the Ministration of the Gospel declare his Father's Name and Righteousness and be himself lift up and
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
and this is the refreshing c. And that it was this is evident vers Act. 10.36 39 40 42 43. Joh. 3 14-17 Luk. 24.45 46 47 48. Joh. 15.4 5 6 7. 16. and the same commanded by him to the first Witnesses of Christ to the same end 2. This also was both appointed and practifed by our Lord and Saviour Jesus Christ in his own personal Ministration yea he affirms plainly That as no Man in any spiritual good so Ministers for bringing any Fruit to God in their Ministration without him they can do nothing 3. This also of Christ having once died Joh. 15.26 27. Act. 5.31 32. and being risen and offered himself a Sacrifice to God for us all and being accepted of God and so displayed in the Gospel ministred is that by and of and with which the Holy Ghost restifying of Christ doth both convince teach and lead c. 1. He thus convinceth of Sin of Righteousness and of Judgement Joh. 16.7 8 9 10 11. 1 Joh. 5.9 10 11. Isa 55.4 Joh. 5 37-40 15.22 Of Sin because they believe not on him that died for their sins and made peace by his blood in whom God hath given us Eternal Life of whom God hath born witness and through him testified his Love that men might believe and in believing have Life Of Righteousness That all compleat Righteousness is in him Heb. 9.7 12 14 10 1-11 12 14. and all other Righteousness of Men vain seeing all other High-Priests entring the holy of holies came forth again still to offer with Blood and Sacrifices again but he having approached to his Father with that one offering it is so accepted that he comes forth no more to suffer and offer himself a Sacrifice propitiatory again but is set at the right hand of God an evident demonstration of Righteousness compleated in and by him and the vanity of all other Righeousness besides Of Iudgement because the Prince of this World is judged already Christ having by death overcome him that had the power of death Meb 2.14 Col. 2.14 15 16. Col. 2.3 16. Mat. 28.18 Joh. 5.27 29. having spoiled Principalities and Powers and made a shew of them openly triumphing over them in it So that he is rightful Lord of all and all Judgement is in his hands both for discerning appointing and sentencing To which acknowledgement of all this if Men yield not now Isa 45.21 22 23. Phil. 2.9 10 11. 2 Thes 2.10 in these his gracious convincements they shall at the last day be brought to it by his irresistable Force when they shall be left without excuse and justly condemned because they did not receive his convincements when in acknowledgement they might have been saved 2. He also even thus and by this foresaid teacheth the convinced Believers and so leadeth them into all Truth not by a speaking of himself giving immediate Light Inspirations Motions and Dictates without any Ground or Bottom from the Sacrifice of Christ nor by an Exaltation of his own Shines or Inspiration to bottom the Believers on them or lift them up by them nor doth he take of the things of the Believers as they are Heirs either their Righteousness their Changes their Visits or any thing wherein they are better than others to ground their Faith on nor doth he discover to them any secret purpose counsel or election of God concerning them preceding the Death and Oblation of Christ Joh. 16.13 14 15. 14.26 15.26 27. with Luk 24.46 47. 10.3 7 9. purchasing the same and as the Fountain of the same to them But he speaking not of himself but of what he receives from the Father and the Son from whom he proceeds and in bringing to minde his sayings he taketh of the things of Christ his Death Resurrection Sacrifice-offering Peace mad â—nd the Father's Acceptance and Exaltation of him and so of his Sonship Election Fulness and Priviledges and so glorifying him doth lead Believers into all Truth 3. This also the Apostles and first Witnesses of Christ Act. 2 32-38 3 15-26 10 36-43 13.23 47. 2 Cor. 13 14-21 according to the Command of God and Christ and the Spirits guidance practised in their Ministration preaching this Oblation and by and with it all their Reproofs Exhortations Instructions and Consolations yea they determined in their Ministrations to the People not to know own 1 Cor. 2.1 2. approve or make use of any thing save Jesus Christ and him crucified not any other Doctrine Counsels Works Learning Wisdom of Words or Excellency of Speech among their Hearers whence their whole preaching is called 1 Cor. 1.18 19 20.24 The preaching of the Cross and that said to be the power of God to us which are saved though to unbelievers foolishness and a Stumbling-block such fulness they saw in this Oblation of Christ and such use did they make thereof in all their Ministration 4. This Death and Sacrifice of Christ the Purgation made thereby Mat. 28.19 Mar. 6.15 with Iuk 24.46 47 48. Rom. 4.11 with Col. 2.11 12. Rom. 6 3-8 1 Cor. 12.13 Gal. 3.13 14 27. and the Essicacies thereof is that which Baptism with Water in the Name of the Lord in its way and as an addition to vocal preaching of the Gospel doth preach and witness and into which we also are baptized when and as we are spiritually baptized into Christ 5. This also is that the continual remembrance whereof we are to celebrate and shew forth in our use of the Supper of the Lord till he come again 1 Cor. 11.23 24 25 26. 6. It is this and this only in and by which is opened for us the new and living way for all our approach to God Heb. 10.18 19 20. Joh. 10.7 9. 14.6 Eph. 2.13 18. and into union and fellowship with him and his people and acceptable service of both So that this Doctrine of the Oblation of Christ for us all is that with which the Ministers of the Gospel are to do all their work in their Ministration and so doing and so speaking Prov. 14.7 1 Pet. 4.11 1 Joh. 2.20 21 27 28. 2 Tim. 2.15 they shall speak with the Lip of Knowledge and as the Oracles of God and teach as the anointing Believers have received teacheth and so divide to every one their Portion and answer all the cavilling Objections of the Adversaries that pretend contradictions in the Scripture for in holding forth this Oblation as is shewn they shall cleerly shew how Jesus Christ was before all things and yet as the publick Man after Adam and so how he was both before and after Adam Abraham David and how the Lord and yet the Son of David and how equal to the Father and yet was in the flesh inferiour to the Father how as the great Sacrificer he died and offered himself a Sacrifice and Ransom for all Men and also as the faithful and persecuted Shepherd laid down
the Son of Man shall sit on the Throne of his glory then in that day but whether in the beginning or in the middle or the end I leave to every man to think as he seeth cause all Nations shall be gathered before him this may be in beginning and middle and end throughout this great Day of the Lord and he shall separate them and set the sheep on his right hand and the goats on his left And when he doth that then he proceedeth to the last and final Judgement which Judgement is not by his Saints as the former judging and ruling was but by himself only and as the Resurrection of the Just at first was Christ his own work alone so the Resurrection of the Unjust and this final Judgement Rev. 20 11-15 is also now The compassing the Camp of the Saints fire coming down from Heaven and consuming the Enemies the time of Satan's last loosing and his being taken and cast into the Lake of Fire and then the Resurrection of the wicked and also their Judgement according to their works who knows what time these things will take What God as God may suddenly do I meddle not with but what God in Christ and so what the Son of Man will do according to the capacities of Men however enlarged by him in judging with as one may say opening the Books setting Mens sins in order before them producing witnesses and passing the sentence upon every one I dare not determine in what space of time this one thing shall be done but how long or short soever although joyful to the Saints yet all this with all that went before it from Satan's last loosing to his being cast into the Lake of Fire and the Resurrection of the wicked it is all after the thousand yeers of the Saints raigning and judging however the thousand yeers be taken and all this time Christ as Man raigneth and judgeth and his Saints are with him and so it is a long time and the Resurrection of the wicked and the final Judgement past then Christ delivereth up the Kingdom to his Father and then is the mystery of God wholly finished and time shall be no more all will be Eternity then the Kingdom continueth still for ever to Eternity only the Davidical Regiment of it is delivered up to the Father and all ruling as Men all differences of Men in ruling or ruled ceaseth yea Christ himself as Man and David's Son and his whole Body of Saints as Men yea he as a Monarch and they as Rulers or ruled are all subject wholly to the Divine Nature God being All in All the Man Christ remaining 2 Cor. 15.28 and God in him the Saints remaining and God in them the Kingdom remaining and God in all God is in all yea All in all he is in them all Wisdom Power Righteousness Truth Love Joy Glory Everlasting Life and Joy God is All and All in all yea so full so glorious and everlasting Joy that all former things are so forgot as if this had ever been yea without beginning and as if all that can be to Eternity were comprehended in present and so will be to Eternity without end the joy of the Lord in which he is in which all the Saints are it being their joy also they are now both filled and compassed with it in them they in it they now enjoy to the full that prayed for to which the first Fruits in the Day of Grace and the Harvest in the Davidical Regiment had its tendency Eph. 3.17 18 19. even to be filled with all the fulness of God yea if it may be born I suppose one might in a true sense say That of all the Saints and every of the Saints according to every of their capacities which by the Divine Nature possessing them will then be unconceivably great which is said of the Man Christ That as all the fulness of the Godhead even the Father Son and Holy Ghost in the Divine Essence Love Goodness Power Truth Glory c. dwells in him bodily so the fulness of the Godhead of Father Son and Holy Spirit in their Love Joy Goodness Power Wisdom c. dwells in them bodily then shews it self and operates in and through their Bodies so as never before only with this exception The Man Christ is one Person in the Son of God and so God-Man yea that very Person is very God though as Man he have yielded up the Government to God yet as God he governs still but none of the Saints are one Person with the Son of God and so not God governing but filled with God I desire to express it only as by Scripture I may We believing in him now live by Faith and enjoy all and walk in and by Faith Hope and Love but in the Davidical Kingdom we shall not live by Faith but by Sight 2 Cor. 5.7 1 Cor. 13.8 13. Rom. 8.24 25. 1 Joh. 3.2 4.7 12. 1 Cor. 15.28 and so there will be no Exercise of Faith nor yet of Hope we seeing as we are seen and none hopeth for that which he seeth and yet the habits of Faith and Hope abide till the Kingdom become wholly Divine but Charity is most in Exercise but when God is become All in all then Faith and Hope and all Desires are streamed into Charity and Charity abideth ever God is Charity and God and so Charity is All in them and in them all his delight in them and their rejoycing in him Oh unconceiveable Life Joy Happiness without any intermission for ever and ever But what manner of Glory this shall be is not yet revealed nor will be till Christ be upon the Throne of David that the whole mystery of God be opened Therefore I desire no farther to pry into it but only as it is revealed that so it shall be and that I desire to believe and for the manner of it let it alone till the Day declare it And this is all I will till farther occasion given me say of the Kingdom of Christ he comes to take and so likewise of the Ends of his second and glorious coming which yet is enough to make Believers long and wait for his coming the Time whereof is next to be spoken of CHAP. 19. Of the third Poynt The Time of the next coming of Christ FOr the Time of the coming again of Christ I shall also say what I finde for as for the precise hour or day natural or prophetical it were presumption in me so to enquire as to think before-hand certainly to know it seeing our Saviour Christ himself hath told even his own Disciples that enquired after it Ye know not when the time is not only when the end of the Day Mar. 13.32 33 34 35. the last and final Judgement shall be but not the beginning of the Day when the Master of the House cometh whether at even or at midnight or at cock-crowing or at morning If
denouncing the Curse on the Serpent were thus sounded forth in the hearing of Adam and Evah And the knowledge of all this is very profitable for us seeing by it we are taught so cleerly First That the Gospel thus sounded was not by Adam or Evah received by sense or by discerning of any peculiar interest they had in it more than others of Mankinde or any betterness in them more than others but by the Divine Power in the discovery of God's Love to Mankinde without any difference of one from another or preferring one before another they as fallen Ones received it by Faith in which it became theirs and so receiving it by Faith according to the import of the sound and the Light that was in it thence Adam in this sight and receit called his Wives Name Evah because she was the Mother of all living and this might well be in a twofold sense natural of all Adam's Race because there was hope for them and spiritual of all Believers she happily being the first Receiver according to that Where sin abounded there grace abounded much more Secondly That the Sentence and Curse did pass on them after the Promise and Interposure of Christ the new publick Man he having fore-accepted to be in that Nature and under the Law under which they were fallen that so he might come and bear that Sentence and Curse for Mankinde and so take the sting and venome out of it and in due season bring them out and this also was without difference for the good of all Mankinde Thirdly That the promise in the Testimony and sound lies as open and free for all Mankinde and every of them as it did for Adam and Evah that they might believe and in believing be the Seed of Christ and Children of their believing Mother Evah and so have the same hope Fourthly That we may know That as the Gospel for the good of Mankinde was first declared in denouncing the Curse on the Serpent and his Seed so all the Threats and Curses denounced on the Enemies of Christ and his People they are Fruits of God's Love and sure Promises to Believers And this was the first Revelation given of Christ Now also for Evidences and Demonstrations of the Truth and Goodness hereof besides this revealed Testimony of God it is to be seen in his works of Creation and Providence Psal 75.3 Col. 3.17 18. Joh. 1.3 4 5. Heb. 1.2 1 Cor. 8.6 Psal 19 1 2 3 4 5 6. Rom. 1.19 20 21. Act. 14 17. Deut. 4.19 Psa 147.15 16 17.18 Psa 145.8 9 17. Jer. 5.21 24. Heb. 11.6 Rom. 2.4 Rom. 10.18 Col. 1.23 Act. 4.17 for whereas all was lost and so for sin to be so far dissolved as every Creature remaining to have been as a Curse Vexation and ruine to Man that the Heavens and Earth with the Inhabitants are upheld and that Sun Moon Star Earth c. do serve for the good and comfort of Mankinde It is through Jesus Christ and by vertue of his Oblation and Intercession And so now and from thence The heavens declare the glory of God and the firmament sheweth his handy-work Day unto day uttereth speech c. And by these works of Creation and Providence God shineth forth and manifesteth to Men his Eternal Power Goodness his Being or Godhead his Wisdom and Love to Mankinde and these he hath divided to all Nations under the whole Heaven to serve them for their good and to such a gracious end and by these he gives hints of a Ransome and Mediator between him and men through whom he that is holy and just is yet so merciful and gracious to sinful and unworthy men even that they might believe him to be and to be merciful and a Rewarder of them that seek him and so repent and come in to him and so far and in such a sense the sound of the Gospel is preached in and by the Creation in the whole Earth and so in and by every Creature under Heaven to all Nations and every Man And these two the rumour of the Gospel as declared in Paradise and the Evidences of his Goodness in the works of Creation were the two Mediums or Books in which the Testimony of Christ hath been held forth from the beginning and is to be read Yet God did even at the first in this provision made in Christ for Men and for instructing them in this Revelation and these Evidences of him he chose in him certain Instruments whom he furnished above others with the Knowledge of the Gospel as so revealed and also with Understanding of his Power Wisdom Justice Mercy and Minde evidenced in his works that they should teach the same to others to convert them to God And these were those who themselves received the Testimony and were by it led to love and worship God and desire the Salvation of men as all the first Fathers Adam Seth c. who all preached to the World the same Gospel though not so fully come forth as we now have it is in respect of the more full and cleer Demonstration of it by the Apostles called a new Commandment 1 Ioh. 2.7 8. 1.1 2 3. and yet in respect of the thing it self the old Commandment being the same that was from the beginning And all those first Fathers from Abel to Abraham are affirmed to have said such things and to live and die in the Faith thereof Heb. 11.2 13 14. yea all these were Preachers in the World Adam Seth Enos Cainan Mahalaleel Jared Enoch Methusala Gen. 5 6. Lamech yea all these at one time sometime before Noah Adam Enoch and Seth being departed before the time of Noah but Enos above half a hundred yeers in Noah's time and Cainan above one hundred Mahalaleel above two hundred Jared above three hundred and a half and Lamech and his Father above five hundred yeers preachers in Noah's time and Methusalah till the yeer before the Flood came and then still Noah and Sem. What all these might do for Gospel-preaching in the first Ages who can say with all that received it of them but preach the same Gospel they did and so Noah preached Enoch prophesied and in Enoch's time Men called on the Name of the Lord so as then began a Profession of his Name in which they were distinct from the careless and prophane Sons of Men. Such Teachers then provided And yet this is not all for God did endue these Teachers with his Spirit and went forth with his Spirit in their Ministration and the means he did use toward them 1 Pet. 3.19 20. Gen. 6.3 so Christ preached by his Spirit in the Ministration of Noah and with his Spirit did strive long with them and that the Ministration and spiritual Motions might take more place he in his Providence wrought much for them and with them in sending about and stirring up his Servants to admonish and exhort them Rom. 2.4 Psal 36.6 7. Ioh
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
and so is this that follows if we take the words for God's fore-purpose and pre-approbation of these first Trusters in Christ and so take them without a Parenthesis before the foundation of the world Eph. 1.4 that we should be holy and without blame before him in love It 's cleer he speaks here of something wherein they were preferred before the Instruments in former Ministrations for to be holy and unblameable before him in love shall one day be the portion of all the Saints from first to last Eph. 5.25 26 27. And of faults deserving blame in conversation the best Saints on Earth have not been altogether free Rom. 7. Gal. 2. Jam. 3.2 2 Cor. 3.3 14. yea the Apostles confess That they were not But here he speaks of their Ministration and the Testament they were Ministers of as he did elsewhere And so Moses in his Ministration was faithful in all his House as a Servant and Aaron the Saint of the Lord but the Law and Testament they ministred made nothing perfect Heb. 7.19 Rom. 2.3 Heb. 7.12 8.6 11. 9.14 15. 10.5 10. it was weak through the flesh therefore God sent his Son c. and faulting the former Covenant he changed and took away that Law and hath brought in New Covenant established on better promises which Christ ministers by these chosen Witnesses so that they needed abundance of Furniture and were indeed so abundantly furnished that in Love and Declaration of his Love by an unerring Spirit they were un-erringly led in this excellent ministration holy and unblameable in ministring of an holy and unblameable Covenant before him in Love which they have left upon record which did we more believe we should more prize the Gospel with the sayings in it left upon record by them Eph. 1.5 But he proceeds vers 5. Having predestinated us to the adoption of children by Jesus Christ to himself according to the good pleasure of his will Note well the words he saith not Having predestinated us to be adopted children for they were in election and being chosen whether in purpose or act as much adopted as chosen for sure that Phrase Mint Elect in whom my soul delighteth Isa 42.1 is well and truely rendered My beloved in whom my soul is well pleased and is the same with that This is my beloved son in whom I am well pleased Besides Mat. 12.18 Mat. 3.17 17.5 1 Joh. 5.10 11 12. Gal. 3.16 26 29. Joh. 1.12 2 Tim. 1.9 Joh. 6.44 Jam. 1.18 Joh. 1.13 Joh. 1.12 16 17 18. Rom. 8.16 Rom. 9.4 Adoption is onely in Christ Jesus and had in receiving and having him as Eternal Life is and no other way and yet farther Adoption and Acceptation to Sonship in Christ is in a peculiar manner the work of God the Father that calleth and draweth and begetteth to Christ And the communication of the Dignitie and Priviledges of Sons is in a peculiar manner the work of Jesus Christ the Son as it is in a peculiar manner the work of the holy Spirit to witness it besides Adoption is a thing to be ministred and did though not so cleerly appertain to the Jews under Moses Ministration So that it is evident here That in saying Having predestinated us to the adoption of sons he points out the more cleer business in their Ministration they were predestinated to as predestination relateth also to the means as well as the person and end and that is here the Adoption of Children by Jesus Christ in which the way is pointed out a more cleer one then ever was in former Ministrations by preaching Jesus Christ according to the Revelation of the Mystery Rom. 16.25 26. 2 Cor. 5.18 19 20. and so the Gospel is called The Word of Reconciliation and the Ministery of it The Ministery of Reconciliation and both committed to them for that end Whence they said in Ministration to be sent to open the eyes and turn c. that they might receive forgiveness of sins and inheritance Act. 26.17 18. Joh. 15.16 c. whence our Saviour saith of them I have chosen you and ordained you that you should go and bring forth fruit Mat. 28.19 Mar. 16.15 16. Luk. 5.10 c. and what fruit that is is to be seen in the commission given them so that they were appointed to Adoption that is in Ministration of the Son to bring men in to the Faith of the Son of God and so to Sonship or Adoption And this by Jesus Christ that is by abiding in him Eph. 1.5 Joh. 15.4 7 8 27. Luk. 24.47 48. Eph. 1.5 2 Cor. 4 5 6. Heb. 13.7 8. 2 Cor. 5.20 11.2 and so preaching and witnessing him and so Repentance and Remission of sins in his Name to draw men in to him as hath been shewn and this unto himself to draw to him unite to and inamour with him that he may have their heart and the praise such the end of their Ministration and Furniture and so of their preaching so they say We pray you in Christs stead be ye reconciled to God and We have espoused you to one husband even Christ Thus was their Ministration to the Adoption of Children by Jesus Christ to himself and herein far above the Ministration of Moses and Aaron and all the Levitical Priesthood and their Law for though their Adoption appertained to them and their Ministration was to bring Men to God and so to be Sons and Tutor Sons yet it was not with such a cleer Revelation of Christ but by Types and Shadows and Prophesies of him to come and by Circumcision Gal. 4.1 7. 3.16 26. 5.1 4.18 Joh 1.14 15 16 17. 8.31 36. still holding out the Gentiles as strangers to their Priviledges and binding even the Circumcision to such observances of outward Rites that they were kept still in a kinde of bondage so as they were under Tutors and Governours as Servants so as the most upright that were in Grace and not of works of the Law yet were they under the Law but this Ministration is of Grace onely and of Freedom and leads thereto Mat. 11.11 2 Cor. 4.4 yea even John's Ministration though before and above all the former yet short of this this being a glorious Ministration of a glorious Gospel to a gloriously gracious end Eph. 1.5 even the Adoption of Children by Jesus Christ unto God according to the good pleasure of his will not onely according to his will and the pleasure of his will for so were all the former Ministrations but through Men's weaknesses they did not so profit Rom. 8.3 2 Cor. 3.6 14. Heb. 7 8 9 10. nor were to continue but for a time till Christ had offered up the Sacrifice and so were not approved for continuance and perfecting the Saints But his delight is in his Son and the cleer Revelation of him and that Men should love and honour him and
and stay and so the Truth is the upholder and stay of the Church and the giver of Authority to it and not the Church the stay of and Authority-giver to the Truth yet even in this respect also as Christ is the Head of the Church and his Truth and Spirit and he thereby an Indweller in the Church so they in holding forth the Truth are instrumental upholders of it Act. 9.15 2 Tim 4.7 Mat. 5.14 and maintainers of the Faith to the World and so the Light of the World and in respect of some in the outward Court that turn the Grace of God into wantonness pervert the Gospel deceive the World and labour to beguile Believers in turning them from the Faith These are the Keepers of the Faith by teaching it and opposing and fighting with the sword of the Spirit against their prophaness and errors and so maintaining the Faith against their falshoods And in all these senses the Church that are these Witnesses 2 Tim. 4.1 7. 2 Cor. 10.4 5 6. Jude 3 4. is the Pillar of Truth and yet more fully in one sense more including all the former in it This Church is the Pillar and Ground of Truth taking in as is given us both the words that is to say 5. As they were of old to write the Commandments and Statutes of the Lord upon the door-posts of their house Deut. 6.9 11.20 and their gates as the Ten words were written in Tables of stone that they might be seen and read and as some say The Prophets did hang or fasten their written Prophesies upon one of the Pillars in the Temple as is the use of the chief Magistrate to have his Proclamation fastned on some noted post or pillar in the Market-place where all the Country may take notice of it and read it so these are the Church or House and so that post and pillar the Table or Ground in and upon whom the Truth is so written that all may read it though some with likement and some with dislike as the Apostle hath plainly affirmed saying to the Church Ye are our Epistle written in our hearts seen and read of all Men forasmuch as ye are manifestly declared to be the Epistle of Christ ministred by us written not with ink but with the Spirit of the living God not in Tables of stone as the Law of old was but in the fleshly Tables of the heart in which there is a performance spiritually by Christ of that said to the Prophet of old Write the Vision Feb. 2.2 and make it plain upon Tables Isa 29 11 12. that he may run that readeth it and being taken with that read he may read to others even that Vision of All and others may read it on him And this writing is the very work of Christ by his Spirit in Ministery of the Gospel We never read that Christ did personally in his own Body write any part of the Scripture that work he left for his Servants by his Spirit to do yet once we finde that he wrote with his Finger on the ground as not regarding his Tempters Joh. 8.6 yet what he wrote is not said but to say the Apostle alludeth to that I dare not nor yet will I say it was an intimate Instruction of his own work so freely to write by his Finger which oft signifieth his Spirit his Epistle in the ground of the heart of his unworthy ones but this I may say in treating of his spiritual writing To allude to this is no error But however it cleerly appears this Society and Church spoken of is the Pillar and ground of Truth where Truth is written and holden forth to be read 1 Tim. 3.16 yea even the Truth that is the Mysterie of godliness that great Mystery God was manifested in the Flesh justified in the Spirit c. And so these unfeigned Believers united to Christ having his word as delivered by his Apostles in their heart be his Witnesses now and the Ministers he hath chosen for this Ministration to minister according to the grace and gifts given them none presuming beyond these are the holy City and Sanctuary of his building and the Ministers of the things thereof Rev. 11.1 2 3. to whom he gives Spirit and Power that they may witness him even to the World and among these is the true Altar even in this Temple and these are the Worshippers thereat and because of the Gospel in their hearts and there through some portion of these forementioned spiritual gifts by which they witness him hold forth the word of life with their tongues therefore their tongue is said to be as choice silver and their lips to feed many Prov. 10.21 22. Pro. 15 10. Psa 35.28 71.24 119.172 51.31 1 Thes 1.8 1 Cor. 3.3 18. Gal. 5.22 23. their tongue useth knowledge aright and speaks of God's righteousness and praise all the day yea even so as sinners may be converted to him and so from them the word of God soundeth forth And also by the same Spirit in the Gospel their hearts being framed to the minde and design of Christ they so have a Christ-like Spirit springing up Love Joy Peace c. which leadeth them to walk in Faith and Love in Holiness and Mercy Mat. 5.16 c. So that also hereby they do witness of him and hold forth the word of Life also in their conversation in good works and holy profession whence the Fruit of the Righteous is called A Tree of Life Prov. 11.30 Ezek. 47.12 Rev. 22.2 2 Cor. 9.2 and a way of winning Souls yea their Fruit is for Meat and their Leaf for Medicine so their Conversation winneth and their Zeal provoketh many and because the Spirit of Glory resteth on them 1 Pet. 4.10 11 14. and giveth them power to glorifie God in witnessing both these wayes though through sufferings Therefore in respect of their twofold witnessing and holding forth the word of Life to glorifie God and do good to Men convincing by Truth and comforting with Truth and confuting falshood Rev. 11 4. They are also called the two Witnesses that witness yea that witness the Truth on God's part against the Man of sin and God of the World and the two Olive-Trees that bring forth that good Fruit whence the good Oyl runneth and the two Candlesticks that hold forth the true Light that shineth so that every way it appears that these unfeigned Believers united to Christ in him by Faith and he in them by Word Spirit are his chosen Ones to bring forth Fruit his Ministers for carrying an end the Ministration of this last Revelation of Christ till he come again these are the Temple of God the House of God the Church of God I need not to use worldly terms else I might shew how these are the Achademah or School University and Colledge in which are all the Scholars that are taught of God And
the Gospel having that also to testifie withal And so that none go beyond the proportion of Faith dealt to him even that which he is without taking it on trust from others Rom. 12.3 4 6 7 8. 2 Cor. 12.4 5 6 12. enabled to see and understand in the Gospel so as verily thereby to believe and that his venting be not in imitation of other Men's Gifts and Administrations but according to the Manifestation of the Spirit and Grace given him freely operating and leading him forth and not straining beyond that 3. For giving this honour to no Man on Earth how learned soever or in what Office soever or of what parts excellency Mat. 23.9 10. Isa 8.20 2 Thes 5.20 21. Col. 2.8 18. Gal. 1.6 7 8. Rom. 3.4 1 Cor. 7.23 Gal. 1.10 2 Cor. 4.5 6. 1 Joh. 4.6 or appearing godliness soever as to make count or call him our Rabbi Master or Teacher so as to take any matter of Faith on trust from him for Truth or to be waved from the belief of or holding forth the Truth of the plain-sayings of Christ in the Gospel out of fear to make such a one a liar or to temper our Doctrine and delivery so as it may suit with any cross sayings of his yea to give this honour of taking this upon trust to none but God and Christ Mat. 23.8 and so to him for his sake taking it from his Prophets and Apostles by whom in the Record left by them he speaks to us still And that none desire or take this honour to himself but let God and Christ by his Spirit in the Gospel delivered and recorded by his first Witnesses be our Father Rabbi and Master for Faith and Love and all holy walking and we as Brethren 4. For keeping the Unity of the Spirit in the Bond of Peace Eph. 4.2 3. 1 Cor. 4.6 7. 12.4 11. Phil. 2.3 4 5. that we be not any of us puft up with the excellency of our own Gifts or Administrations nor discontent at the meanness thereof in respect of others nor despise or discountenance others for their meanness therein but acknowledging God and Christ in all and in love preferring one another Rom. 14.32 21. 15.1 4. that we judge not despise not one another for difference in some outward things through the knowledge or want of the knowledge of our Liberty in Christ nor trouble the weak Brethren with doubtful disputations But with all lowliness and meekness with all long-suffering forbearing one another in love Eph. 4.2 3 4. 1 Cor. 1.6 10 Phil. 3.14 1â— endeavouring to keep the unity of the Spirit in the Gospel-Love and design forementioned in the bond of peace that we may all speak the same thing in the Testimony of Christ confirmed among us and if in any thing any of us be otherwise minded to wait for God in the Ministration to reveal the same to him nevertheless to walk by the same Rule of faith and love according to that we have attained and so minde the same thing that there be no divisions among us so shall all men know us to be Christ's Disciples Joh. 13.35 5. For keeping cleer and fair the Name and Truth that is written upon us 1 Tim. 6.11 12 13 14. Tit. 2.10 Phil. 2.27 Col. 3.17 1 Cor. 10.31 that we follow after Righteousness Holiness Purity Mercy good Works and flie all Pride Wrath Malice Coverousness Fraud Lying Uncleanness Intemperancy c. that we do not blur or deface the Name and Writing that is upon us but adorning the Gospel we profess doing all things heartily as to the Lord in the Name of Christ to the glory of God and good of Men. 6. 1 Cor. 16.14 2 Cor. 5.14 1 Cor. 13. 1 Cor. 8.1 2 3. 14.1 2 5 12. For the profiting in speaking and walking that it may take place with and be edifying to others to see that all our speakings and doings be done in charity with the love and bowels of Christ moving us with desire of the good of others without which all Knowledge Faith Gifts Works or Sufferings will not avail us in this profiting and so in desire of spiritual gifts that we desire them not for our own applause or exaltation but for the edifying of the Church and that in this desire also we do more earnestly desire and follow after charity And these with such-like are the constant and abiding helps given in the Gospel for Believers which in living by Faith they may alwayes have and use and so be preserved from erring in Doctrine Ministration or Manners so that here is a sufficient gracious helpfulness and Furniture always needful and always at hand for all times till Christ come again yet in respect of some occasions there is yet needful to them some other helps as order and helps in Government with which they are also furnished in this Revelation of Christ in the Gospel CHAP. 16. Of the helps in respect of occasions which are given these witnesses FOr the encrease and multitudes of Believers and Professors of the Faith brought in by this Ministration because their Societies and Assemblies may come to be both many and many of them great and numerous and because their employments in this World be many and various and because many brought in to believe the Report of the Gospel to be a Truth are not yet by it convinced of their own unbelievingness vileness and the emptiness of their own righteousness Joh. 2.23 24. 8.31 36. vileness and the emptiness of their own righteousness and some though convinced yet not prevailingly wrought upon to be through-hearted in cleaving and submitting to Christ to have all their life in him and live to him though in abiding in this belief of the Truth and attending this Ministery of it it will save them and work them up to the Truth that will make them free both which though Attenders and of the outward Society yet not the true Sanctuary and so to be Learners and not the Teachers yea it may be also some in some measure unfeignedly believing and yet Novices newly come to the Faith 1 Tim. 3.6 may be ready to speak beyond the proportion of Faith given them yea and it may so be that some feigned and dissembling ones yea and disorderly ones also may creep into the outward profession and so be of this Society in profession and so the outward Court though while such not in nor of the Sanctuary and holy Place of which hath before been spoken and by reason of this if help be not had disorder and confusion will be found in and blemishes besal the whole Society but for remedy hereof there are helps afforded One for Constancy and that is order in speaking in the Assembly that but one speak at once and the rest be silent and so two or three may speak one after another so it be in order and after while time and silence is may
few but as a thing learned believed and known of all that unfeignedly believe in Jesus and we know all we are assured of this That all things work together for good to them c. So that we have here to note for this business is a double or twofold Description of those that are the Sons of God by Faith to whom all things shall work together for good The first Description of the Sons and Heirs forementioned is this They are Lovers of God The second Description is this Vers 15 16 17 They are called according to Purpose The words are plain To them that love God who are the called according to purpose In which words it's plain That none love God but such as are called according to purpose and that such as are called according to purpose do love God and that the Apostle speaketh here in Vers 28.29 30 c. of none but such as love God and are called according to Purpose Let these evident things be minded in these three Verses 1. Those spoken of here are such as do love God Now every Man will be ready to say Pro. 20.6 26.23 26 Gal. 6.3 1 Joh. 3.18 Tit. 1.16 1 Joh. 2.4 Rom. 11.35 1 Joh 4.9 10 16 19 He loveth God but Mens own saying so is no proof of it his own Heart is deceitful and his perswasion and profession no sufficient Testimony for love in conceit and tongue when it 's not in deed declaring it is not love indeed nor is that love indeed that we love God first and so claim right in his love but that he loved us and gave his Son to be the Propitiation for our sins and making that known so as we believing it do therefore love him because he loved us first and so this true love of God is that love 1. 1 Joh. 4 10 16 19 3.16 Tit. 3.4 5 1 Pet. 1.8 Rom. 5.5 6 VVhich springeth from the great love of God to Mankinde appearing in the gift of his Son to be the Saviour of the VVorld believed by us 2. VVhich in this springing floweth upon and is set upon God in his way Joh. 8 4â— Cant. 1.2 Joh. 14.7 10 Rom. 8.32 15.30 Ioh. 14.21 23 Psa 119.97 155 165 Psa 26.8 27.4 that is first on Jesus Christ the Son of God whom he hath given and so loveth God for giving Christ and so loveth him in and through Christ and so loveth the Spirit and whole Government of God that proceedeth from him and therein the Word and Doctrine and Sayings of Christ and so the Ordinances of God in fellowship with his people and so with intire affection and delightfulness the Brethren that believe in and love the Lord Jesus Christ 1 John 4.20 21. and 5.1 2. and with compassion to all those in that Nature in which Christ died 2 Cor. 5.14 15 19 20 Psa 119.127 159 167 1 Joh. 2.4 5 2 Tim. 4.8 and so purchased them with his Blood though not yet corgregated them to himself thereby so as though hating their evil wayes yet pitying them and desiring their Salvation and endeavouring it and in this love of God and Men for his sake loving to walk in his Commandments in exercise of Faith and Love and so loving the appearing and coming again of our Lord Jesus Christ 3. Gal. 5.6 Joh. 14 21 23. 2 Joh. 11 This love so springing and flowing doth work from the Faith and belief of the goodness of God in Christ that bringeth it forth and so Faith worketh through Love to the flying all evil and doing good according to his Commandments And this is the Love of God and they that so love are Lovers of God and such as so love God are the Called according to Purpose which is the next Description of them 2. To them who are the Called according to Purpose minde this well he saith not To them whom God hath or had purposed to call or And so according to his Purpose hath called Eph. 1.11 nor can such meaning be foisted in or tolerated for God worketh all things according to the counsel of his own will and doth nothing beside or contrary to his Purpose Prov. 1.23 24 25 c. Jer. 6.16.30 Hos 11.3 4 7 and yet he hath called and doth call many that perish for refusing to turn at his call though some are of this minde That it is those purposed to be called and so translate the words as nigh as they can called of purpose but that cannot bear out that sense because it crosseth other places of Scripture that saith He calleth all and Isa 45.22 Mat. 22.14 many are called and few are chosen and yet he calleth none that he purposed not to call But the words are plain Them who are the called according to purpose Rev. 17.14 which indeed are none but the Lovers of God that are called and chosen and faithful so that for right understanding the VVords we have three things here to consider what the Scripture will tell us of them 1. What this Purpose of God is that is here meant 2. What the Calling is that is here meant 3. What that is meant here by being called according to Purpose I. The Purpose of God here meant appears in Scripture to be that Purpose of God which was for the good of fallen Mankinde consisting to our apprehension in these four Branches 1. That he purposed Joh. 3.16 17 1 Joh. 3.5.8 4.9 10. 1 Tim. 1.15 2.4 5 6 and so according to his purpose sent forth his only begotten Son in Man's nature to make propitiation for our sins and to be the Saviour of the World that whoever believeth in him might be saved 2. That God in his Purpose farther purposed to give forth such evidences of his goodness through his Son Pro. 1.22 23 9.1 2 3 4 5 6 Isa 45.21 22 55.1 2 3 7 and so to set him forth and lift him up in means using as thereby to call Men and strive with them by his Spirit opening their eyes and moving their Hearts that they might believe and so repent and come in to him and be saved and so to call all in their several Ages according to the means he useth towards them 3. He in this Purpose yet farther purposed Joh. 3.15 16 Isa 45.22 Rom. 10.9 10 13 That whoever according to the means and light he extendeth to them to make known his Son and Grace through him do hear and behold and so believe in him they shall not perish but have everlasting life 4. He in his Purpose yet farther purposed That his Purpose should abide Rom. 9.11 11.4 5 6 7 stand and take place in Men for saving them and investing them with Priviledges of Sons and eternal life according to the prevalency and Election of Grace displayed and believed and not according to the workings of Men. And in all these together is the purpose of God as hath been
before at large shewed and proved in the two former Chapters with the Cautions third and fourth in the second Chapter and are here only contracted to be easily understood Now God according to this his Purpose calleth all Men especially where the Gospel comes as hath plentifully been proved Let this be heeded II. For the Calling that is here meant it appears by that which is said in this Verse Eph. 4.4 and which follows in the next to be a through and double Call for though the Caller be one and the Object discovered and the Medium and Spirit therein by which he calleth be one and the hope set before them to which they are called be one and in that respect the Call one yet in respect of the persons called and that to which for the enjoyment of this hope they are called the Call is double first and following as appears 1. The first or the beginning of the Call is of sinners and unbelievers to repent and believe the Gospel Mar. 1.15 Eph. 2.1 2 3 1 Joh. 5.19 Mat. 9.13 Mar. 2.17 Luk. 5 32 Act. 26.18 such are all men before he call them even dead in trespasses and sins under wrath and the power of darkness and the wicked one and such as these are by the Gospel called to repentance and believing in Christ that so they may receive forgiveness of sins and life in Christ to convert and renew a right disposition in them and so with this Call to this Repentance and Faith Christ calleth sinners and none but sinners and as sinners and such he sent forth his servants in the Ministration of the Gospel Isa 55.5 6 7 52.15 Luk. 24.46 47 48 Act. 13.8 Rom. 10.8 9 10 13 to call to this Repentance and Faith And so it was fore-prophesied of him that by himself and by his Spirit in his servants he should call such and by himself affirmed that so it shall be and such he himself did call in his Ministration and also by his Spirit in the Ministration of his Apostles Mar. 1.14 15. Act. 13.38 47. and 14. c. And in this Call there is discovered and tendered to such sinners mercy and forgiveness in Jesus Christ and the blessed hope of eternal Life to be had in their believing and in this discovery of Christ crucified for our sins and risen for our justification c. and of God's rich and free love graciousness and righteousness therethrough Joh. 16.7 8 9 10 Pro. 1.22 23 Ioh. 6.27 Act. 2.37 38 39 40 is discovered the sinfulness and helplesness that is in Men the vanity of all their wisdom righteousness strength and of all Creatures to help them and so in reproving their evil wayes their wisdom righteousness pride and designs calls to turn at his reproof and so to believe in him that they may receive from him remission of sins wisdom righteousness and life which in their turning he will assuredly give them Now some called thus stumble at his reproof and will not turn Prov. 1.24 25 36 Ier. 6.16 30 Ioh. 3.19 15.22 24 to lay aside their own wisdom designs c. and so refuse to hearken and to turn at his reproof these though called come not at all Joh. 5.40 some others there are that in his Call do begin to believe the Truth and Goodness of the Gospel to the operations whereof if they did yield and abide therein it would save them and make them free but they not abiding in and yielding to the teachings of this Grace they are not yet brought in truly to be his and live to him Ioh. 8.31 32 36 2 Thes 2.13 14 1 Pet. 2. 2 Phil. 3.7 8 9 Rom. 5.8 10 Tit. 3.4 5 6 Ioh. 14.21 23 1 Cor. 8.3 Gal. 4.8 2 Pet. 2.3 5 9. Now both these sorts are called of God according to his Purpose but neither of them the called according to purpose because not prevailed with by his discovered and electing Grace to yield up to the blood of sprinkling to be his and let all go for him to win him live to him But some there have been and are that in hearing and beholding his free and great love to Minkinde discovered through the sufferings of Christ for sinners and the fulness of grace in him are brought in to believe and in believing minding of that grace are so chosen for his love love him and are also now loved of him with love of well pleasedness and so known and approved of him even his elect and chosen and these are the Called according to purpose And so though the word Called be used in both senses for them that are prevailed with and sometimes for them that are not prevailed with yet the word The Called is used but in one sense Rom. 1.6 7 for them that are prevailed with and here for those so prevailed with But when God hath thus approved Believers he farther calleth them 2. The following Call is of Believers and Saints approved and as Believers and Saints he calleth them to service even to conformity to Christ in services of Love and sufferings for his sake and therein to patience meekness and waiting through suffering for the hope of glory Thus Christ called his fore-called Disciples Mar. 9.7 12 Luk. 9. 1 Isa 41. 2 Psa 50.5 1 Tim. 1.11 12 Gal. 1 Rom. 1.1 Mat. 16.24 Eph. 5.1 Rev. 17.14 1 Pet. 2.3 5 9 and chose them and sent them forth to such service and thus God is said to have raised up the righteous Man and called him to his foot which is to such service and so God calls his Saints that have made a Covenant with him by Sacrifice And so Paul being called and couated faithful was then put in the Ministery and so being called to be a Believer was then called to be an Apostle And so all Christ's Disciples were and all unfeigned Believers still are called to be followers of Christ in love services and sufferings yea these are to follow the Lambe wheresoever he goeth and to shew forth his praises And of this Call Jude 1 Jude speaketh to the Saints whom he saith were sanctified by God the Father that was in the first part or degree of the Call in giving them to Christ and preserved in Jesus Christ there was their inward Sanctification and Preservation through grace in which he also approved them and called that is to services of love through sufferings and oppositions To which Jude exhorteth them as the Apostle was here comforting and encouraging these Believers in the same 3. So then to be called according to purpose so as to be of the Called according to purpose Rom. 3.9 20 25 5.8 9 1 Tim. 1.15 Tit. 3.4 Phil. 3.7 8 9 Joh. 15.16 19 1 Thes 2.13 14 15 16. 2 Thes 2.13 appears to be throughly called with this double Call or first and following Call and so to have been by the discovery of God's free-grace in Christ to sinners without
difference prevailed with to believe in Christ and in that believing have been through the excellency and operation of that grace believed prevailed with to let all go for Christ to enjoy him and so severed from their Union and Fellowship with the World and their former vain confidences and designs and so chosen through the Sanctification of the Spirit and Belief of the Truth and set for love-services though through sufferings These are the Lovers of God and the Called according to purpose And of these and only such as these the Apostle speaketh in this 28 v. and these only are the Subjects of that he speaks in the two Verses following which are the reason ground and proof that he gives to confirm the Truth of this he hath said v. 28. We know that all things work together for good to them that love God c. for or because view the verses CHAP. 7. Of Romans 8.29 30. FOr whom he did foreknow Rom. 8.29 30 he also did predestinate to be conformed to the image of his Son that he might be the first-born among many brethren moreover whom he did predestinate them he also called and whom he called them he also justified and whom he justified them he also glorified Let the words be minded he saith not here or anywhere else That there were a sort of people foreknown and elect of God and given to Christ to die for them such a Saying would cross all the Doctrine of the Gospel and the very place it self for if any were so elect then Christ could neither be the Root nor Fountain nor Pattern of Election and so in these respects not the first-born among many Brethren as this place affirms him to be Nor doth the Apostle here or any otherwhere say That some of Adam's Sons were predestinate to be eternally saved and some to be eternally damned before the World was and that Christ came to save the one sort and not the other nor doth he here paint out any of fallen Mankind considered as sinners and unbelievers to be foreknown of God and thus predestinated by him nor is it appearing anywhere in Scripture That God hath foreknown or doth know own and approve any of the fallen Sons of Adam that live in unbelief 1 Pet. 2.9 Rom. 9.25 26 Psal 101.4 5.4 5 either before or in the beginning of the world or since or any till they be brought to believe in his Son yea to affirm such a thing is to deny and affirm cross to the whole Scripture and no way agreeing with this place which brings in onely the Lovers of God that are the called according to purpose as those and only those who have been thus foreknown and predestinated and are the onely subjects of this Election and Predestination here spoken of and so the saying is brought in to uphold and comfort such in the services of love and sufferings to which they are called and that we may cleerly understand the sense it will be profitable for us to minde according to Scripture-language what is meant 1. By Foreknowing 2. By Predestination 3. By Calling 4. By Justifying and Glorifying 5. What the end and scope of the Apostle here is And 6. what the way he takes to accomplish his end In all which the sense appears fully 1. Rom. 8.29 By foreknowing is cleer to be meant fore-owning approving loving and taking well-pleasedness with otherwise in our vulgar sense of the word knowing God foresaw and knew all things good and bad Luk. 13.27 Mat. 7.23 Psal 101. â— Psal 1.6 but in the Language the Scripture here speaketh the Lord doth not never did nor will know an unbeliever hypocrite and wicked Man but he knoweth that is upholdeth approveth loveth accepteth the way of the righteous and so though God be full of compassion and hath given his Son that we might live through him yet is he well pleased with none that having light and means in any measure extended do not accordingly believe in him and love him such however in love of compassion pitied and forborn and still called on and striven with to repent and believe yet till they do so repent and believe he is displeased with them Joh. 3.36 Psal 18.43 Isa 55.5 Rom. 9.25 26 1 Joh. 4.16 19 1 Cor. 8.3 and they abide under wrath and displeasedness And as they know not that is do not own and love the Lord so likewise they are not so known and owned of him and so while they remain such they are in this sense of approbation and special love not known not his people not beloved But if any man through the belief of God's love do love God that same is known of him so the Apostle brings it in as after their believing and turning from serving Idols when they knew not God Gal. 4.9 nor were known of him but now after ye have known God or rather are known of him for known unto God that is approved of God and well pleasing to him are all his works from the beginning of the World Act. 15.18 Joh. 6.29 1 Pet. 1.21 Rom. 5.5 8 10 when he hath made known his love through his Son and so brought Men to believe in his Son and in that belief shed abroad his love in their heart and so sprung up love to his Son and to him This is the work and he approveth it and loveth and approveth such Lovers of him Act. 15.19 Joh. 14.21 23 See ch 10. And this the Apostle affirmeth to prove it an evil work of any to trouble such in such Faith and love and so our Saviour affirmeth He that loveth me shall be loved of my Father and I will love him and will manifest my self unto him if any man love me he will keep my words and my Father will love him and we will come to him and make our abode with him So that these Lovers of God as they are the called according to purpose So they are the elect and owned known and approved of God even all of them and no other but them as is plain and evident in the Scripture As for the word foreknown or as some translate hath foreknown or as others knew before This word before doth no whit obscure the sense that is given or cross any thing said for if Men would take before Joh. 3.16 Rom. 9.8 11. 11.5 6 7 Eph. 1.11 as relating to the purpose of God mentioned vers 28. then it could be no other then his provision to own such lovers of him according to his order for his purpose standing and taking place for saving Men as is foreshewn which will run into one with that said and to be said But it is cleer the word fore or before knew hath not relation to the persons spoken of in vers 28. as considered before or otherwise then as they were lovers of God and the Called according to purpose and so considered as Lovers of God and the Called according to purpose
is to say first as a Description of the predestinate with that whereto they are predestinate and for what end secondly a propounding of examples to them of such Saints as have gone before and finished their course and so according to both these let the words be minded First I shall consider those three things as the Description of the Predestination 1. Who they are that God hath thus predestinated enough is said already to shew they are not any of Adam's Sons as fallen in him and naturally come forth from him as so remaining and so beheld but only such as are foreknown fore-owned of God which are onely the Called according to purpose 1 Cor. 8.3 Gal. 4.6 9 Joh. 15.16 Act. 9.15 16. 10.41 42. 1 Tim. 1.11 12 2.7 that through the grace and love of God in Christ believed do love God all these and none but these are known of God these all and onely these elect owned and approved God doth having first or fore-owned them in that very election and owning of them appoint ordain and predestinate them to this conformity 2. That is both intimately hinted what not to or expresly affirmed to what intimately shewed that it is not to make propitiation for sins and to offer the acceptable sacrifice c. for according to purpose Christ onely was to do and hath done that and God hath commended his love to Man-ward through him nor is it to be called as sinners to repentance and to believe in Christ and in believing to receive remission of sins past and so to be framed to love God and by Faith to be the Sons of God and in that Faith in him to have the beginnings of eternal life All which in some good measure they haye already being Lovers of God and called according to purpose and so known and approved of God before this predestinating them but that which they as Sons are predestinated unto is something in which Christ as the prime Son is set forth as a pattern to them and so it is expresly said They are predestinated to be conformed to the Image of his Son which must needs be to that likeness of him in which he is set before us for a pattern and example to conform to and that may be comprehended in these three Branches as the Scripture plentifully and plainly shews I. 1 Pet. 2.5 9 Eph. 2.10 Rom. 7.4 5 Joh. 15.16 19 1 Tim. 1.11 12 2.7 2 Tim. 1.11 Act. 10.41 42 In services of love in declaring his Name and shewing forth his praises and vertues in word and conversation to this end were they created in him to good works that they should walk in them yea to this end their marrying and uniting to Christ that they should serve in newness of Spirit so Christ in chusing ordains to go and bring forth fruit so Paul when counted faithful was put in the Ministery and so ordained a Preacher and an Apostle Eph. 1.4 Phil. 2.15 16 Eph. 5.1 2. Joh. 13.15 34 35 15.12 yea all his chosen Witnesses and specially his Apostles were predestinated to the Adoption of Children by Jesus Christ in their Ministration and all Believers commanded to hold forth the word of life c. and so to be Followers of God as dear Children and to walk in love as Christ hath loved us who tells us he hath given us an example and bids us so to do To this they are predestinated II. In bearing the cross of Christ in this their service 1 Thes 3.3 4 in patient acceptance and indurance of such afflictions as they meet with for the Name of Christ and as God is pleased to try and exercise them withall And this the Apostle speaks of Mat. 20.23 10.22 1 Pet. 4.12 1.6 7 Act. 14.22 2 Tim. 3.12 Heb. 12.6 as a known thing among Believers which he had taught them also speaking of afflictions he saith For your selves know that we are appointed thereunto And Christ told his Disciples That they should indeed drink of his cup and be baptized with his baptism Whence Peter admonisheth not to count the fiery trial strange as if some strange thing hapned to us And the Apostle puts it in as of necessity We must through much tribulation enter into the kingdom of God And Paul puts it down not onely as necessary but general All that will live godly in Christ Jesus shall suffer persecution and God scourgeth every Son whom he receiveth To this they are predestinated III. Phil. 3.9 10 2 Cor. 4.17 18 Rom. 5.3 4 5 Jam. 1.2 3 1 Pet. 4.14 Heb. 2.10 Luk. 24.26 Rom. 8.17 2 Tim. 2.11 12 Mat. 5.11 12 Jam. 1.2 3 4 1 Pet. 4.13 Through these sufferings to be conformed to the Image of Christ in this life in spiritual vertues in meekness patience submission to the will of God experiments of divine power in fortitude constancy c. and after this life in glory and raigning that as it was appointed him through sufferings to be made perfect and to enter into his glory so it is by the same divine appointment that Believers follow him in the same way to enter rest and glory whence that is closed in with our Sonship and being Heirs If so be that we suffer with him that we may be glorified together if we be dead we shall also live with him if we suffer we shall also raign with him whence those callings to rejoyce when such sufferings befal us And the predestination is principally to the way means and orderly leading to the purposed end and this that to which God's chosen are predestinated 3. The end for which he hath thus predestinated those he hath owned as unfeigned Believers and lovers of him to be thus conformed to the Image of his Son that is express That he his Son Christ might be the first born among many Brethren Plain it is Col. 1.18 Prov. 8.22 c. Col. 1.17 15 Col. 1.18 Act. 17.31 Mat. 2.18 Ier. 31.16 17 That this great design of God in this predestination of the Believers to such conformity to him still to advance and glorifie his Son that in all things he may have the pre-eminence he was and is without controversie in himself the first-born and before all things yea he is also the first-born of every creature so as they were made by him he is also the first-born from the dead and so the object of Faith for all Men. And more I might say in respect of those dying in infancy but in this it is that he might be the first-born among many brethren even those chosen and predestinated to conformity to him in such services and sufferings to pass therethrough to glory Heb. 12.23 Col. 1.18 Eph. 1.21 23 Ioh. 17.1 whence so believing on him they are called the Congregation of the first born as he is also the Head of the Church all whose excellency and happiness is in being still more conformed to him in that in which for
a pattern he is set forth to them in which as he is glorified so God is glorified in and by him so that predestination here cannot be a predestination of Men to be saved for whom Christ should die and suffer to save them for he then should not be the first-born in such a predestination scarce so the first in order but here he is the first in the choise predestination call justification and glorification and so in the whole pattern above all in excellency and they First believing and chosen in him and then predestinated to be conformed to him that therein he may be the chief and first-born among many Brethren And so we have the meaning in the Apostle's Description Secondly Let all these things in the words be considered as the Apostle here proposeth to the Believers according to his wonted manner the examples of such as had gone before them in the Faith to comfort and encourage them to service and suffering and through sufferings to wait for glory in which examples he also sets forth Christ as the chief to behold and conform to they when chosen were predestinated and then called to it and also justified and glorified and there is no change in God we may be sure believing in him 1 Tim. 1.16 he will even so deal in the same manner with us they are patterns for us that believe And so the Apostle giving a definition of Faith and a description of it and the marvellous effects of it in the whole Chapter Heb. 11.1 vers 13.2 sets forth a Catalogue of the great things done and suffered and their victory and certainty of the promises encourageth them having such a cloud of witnesses Heb. 12.1 2 to lay aside every c. and to run with patience the race set before them but above all looking to Jesus the Author and Finisher of our Faith who c. and so likewise James Take Jam. 5.10 11. my Brethren the Prophets c. for an example of suffering afflection and of patience behold we count them happy which endure ye have heard of the patience of Job and ye have seen the end of the Lord. 1 Pet. 2.5 So that as the purpose and promise of the Lord is They that trust in him shall not be confounded so these examples of his dealing with his beloved Ones Psal 9.10 34.22 Psal 22.4 5 is as a cord let down from Heaven to draw and hold us to trust in him at all times yea this exercise of Faith the Spirit leads Believers to and upholds and fills them with pleas in greatest distresses and that the Apostle propounds examples here of such as have finished their course appears in that the whole here said in 29 and 30 verses in the preterfect Tense not a word of that doing or to be done but all done Hath predestinated called justified glorified and thus taken the whole business is yet more plain And so I proceed 3. To shew what the Calling is that is here meant that foresaid hath done it already It is not the Call of unbelievers and sinners to repent and believe for Christ was never so called and though in that Call Believers are brought in to him yet it 's a following work of grace to conform to him so that the Call here is the Call of those that are Believers to such services and suffering and imitation of Christ in both as that both in the Call and the services of love and suffering they are conformed to him as is already shewn Moreover whom he did predestinate them also he called Rom. 8.30 There hath not been any of those that have been called according to purpose and loved God and were approved of him but as he hath predestinated them so also moreover and besides he hath called them forth to these services and sufferings and so to conformity with Christ therein and he is the same God still and keeps the same course still with all Believers and Lovers of him yet may we be confident and rejoyce in him in all for 4. Whom he called them also he justified The Justification here meant Rom. 4.5 3.25 is farther then simply a Justification of the ungodly believing in Christ and so receiving remission of sins past even such a Justification as in which the justified are conformed to Christ in his justification and what that was is express in the place of the Prophet Isa 50.7 8 9 Isa 43.2 Neh. 13.14 Heb. 11.4 2 Cor. 8.12 6.8 Rev. 12.11 Psal 44.17 18 Rom. 8.36 37 Isa 41.9 10 11 12 13 14 15 37 40 to which the Apostle alludes in this Chapter which Justification includes in it Help and Assistance in all services and sufferings even when they pass through fire and water that they shall not be overthrown or harmed and however condemned and defamed by Men yet he will accept and justifie their services and sufferings and approve of and justifie them believing in him when and while they are exercised in these services and sufferings yea he give them victory so as they shall overcome by the blood of the Lamb and the word of their Testimony yea he hath alwayes done this to his Saints he called hereto he hath justified them and not onely so but Whom he justified Joh. 17.1 Heb. 12.2 Psal 44.17 18 c. Isa 52.2 Rev. 14.13 6.9 10 11. 2 Cor. 5.8 Phil. 1.23 3.20 them he also glorified He hath glorified his Son in the Nature of Man that suffered and finished the work he gave him to do so as he is glorified at his right hand he hath glorified the Saints that followed him with the glory of victory their Bodies at rest in hope and their Spirits with the Lord enjoying glorious rejoycing in the sight of his glorified body and happiness in his presence with infallible assurance of having their glory compleated on Soul and Body at his coming in the Resurrection of the Just and so hath he done to all his Saints before and so will do still and for ever And thus by this Rom. 8.28 29.30 we are led to understand the Purposes of God to be even such and the same that have been set forth in this fourth Part of the Treatise if we consider in the whole three Verses the next two things forenamed it more appears that is 5. What the end and scope of the Apostle here is and that appears plainly 1. Ch. 7.4 7 8.1 4 5 6 12 13 14 To stir them up to abide firm in the Faith and to minde the things of the Spirit and walk after the Spirit in love-services 2. Vers 17 18 23 24 To comfort and support them in the afflictions that came upon them while they walked after the Spirit in the Faith that worketh by love and so encourage them to patience and constancy in the induring of their afflictions persevering in faith and love yea even 3. To lead them to triumphing
their abode and going in and coming out and rage against him yea he knoweth the proud afar off and therefore he is fit to judge all and this is for the comfort of his Servants also yea he knoweth them and their thoughts and their wayes a good Meditation for them but knoweth in this business signifieth more then all this yea more then to say See part 4. ch 7. The Lord knoweth who they be that are his and who are not for the word here importeth special Grace Favour and Protection as hath been shewn The Lord knoweth that is the Lord owneth approveth chuseth delighteth in protecteth leadeth upholdeth manifesteth himself to and vouchsafeth fellowship with and maketh use of them to shew forth his vertues and praises by and so the word is used Psal 1.6 explained God is in the generation of the righteous God loveth the righteous Psal 14.5 146.8 37.17 112.6 5.12 1.6 146.9 37.17 112.10 The Lord upholdeth the righteous The righteous shall be in ever lasting remembrance For thou Lord wilt bless the righteous with favour wilt thou compass him as with a shield And this knowing of the righteous is opposed to the perishing of the way of the wicked his turning of the way of the wicked upside down so as the arms of the wicked shall be broken and the desire of the wicked shall perish yea to this understanding of the word knoweth here we are led by Christ and his Apostles yea the learned and godly Writers with one consent so take the word knoweth importing Approbation and Election The Lord knoweth them that are his These words by the connexion with the precedent and following words and the Apostle's scope appear plainly That By Them that are his are not meant all that are his in any sence as all that he hath right in to dispose of yea and to bring about his own ends by and to judge c. for so Psal 24.1 119.91 Joh 12.16 Psal 2.7 9. Rom. 13.9 Act. 10.36 2 Cor. 5.14 15. Phil. 2.9 10 11. Joh. 5.28 29. The earth is the Lord's and the fulness thereof the world and they that dwell therein yea All are his servants The deceived and the deceiver are his yea God hath given to Christ upon the account of his sufferings and sacrifice all Nations of Men yea all Men to be disposed by him and he to be the Lord of them all and they are all obliged to him to live to him and will they nill they they shall all come one day before him and confess him Lord and he shall judge them In which sense all Men are his which though some through unbelief deny and will not acknowledge the Lordship of Christ upon this ground yet will none plead for them that are his to be taken in this sense here and it hath been often proved before That none that live in impenitency and unbelief can be reckoned in the number of those that are here meant by them that are his By Them that are his evidently appeareth here to be meant them that are his peculiar or his in a peculiar manner that is them that in the heavenly Call by the Gospel in discovery of his great Name Joh. 6.44 45. 14.21 23. 17.2 6 7. Rom. 9.24 Heb. 3.1 6. 1 Cor. 1.24 2 Cor. 8 5 Tit. 3.3 7. Rom. 9.8 Gal. 3.29 Rom. 8.28 2 Thes 2.13 2 Pet. 1.2 Hos 2.23 Rom. 9.25 26. 1 Cor. 8.2 3. Gal. 4.8 9. 1 Cor. 6.11 1 Thes 5.4 5. Eph. 2.3 10. that is the propitiation for the sins of the whole world and God's love and propitiousness to Mankinde through him are prevailed with to believe in Christ and so through the Grace believed united to him and so wrought up to love God and yield up themselves to trust in him and live to him and in the abounding of this love believed springing up this Faith and Love in them he returning with more discoveries of Love and so approving delighting in and chusing them These are the Children of the Promise that are Christ his peculiar and Heirs according to Promise The Called according to Purpose that love God and Christ The Elect and chosen through Sanctification of the Spirit c. These are them that his his people in such a sense as before this they were not his people and so both knowing God and rather so known of God as before they were not so now in Christ in the light his Children and peculiar people which before they were not And this understanding of these and no other to be his peculiar people and chosen and elect Generation we are fully and plainly taught as all that will read and minde 1 Pet. 2.2 3 5 9 10. may see without interpretation or gloss and so it 's plain these are those here meant by Them that are his And we have the same from our Saviour's own Mouth who is the Foundation and the first sealed known approved and elect Joh. 14.21 23. 16.27 15.16 19. 17.6 10 16. Joh. 3.14 15 16. 16.24 He that hath my commandments and keepeth them he it is that loveth me and he that loveth me shall be loved of my Father and I will love him and will manifest my self to him c. And The Father himself hath loved you because ye have loved me c. and these he saith He hath chosen out of the world and they are not of the world And these are the Father's and these are Christ's so that it is plain these are The Them so known and owned of which Paul speaks here to Timothy and if any Man would put any into this number that are not of this Them the Scripture is directly against him So that in this 2 Tim. 2.19 according to Scripture-Language we have set forth intimately the Purpose of God and expresly and distinctly The Foundation of God that is laid according to his purpose Isa 28.16 1 Pet. 2.6 and the Election of those that are prevailed with by Grace to believe in and relie on Christ according to his Purpose also the Foundation is first laid and upon the account of the preciousness of this Foundation the owning and election of those that believe on him they shall not be ashamed I know not what can be more plain and evident and yet that which follows confirms all hitherto said 4. And let every one that nameth the Name of Christ depart from iniquity If any will take this as the flourishing of the Seal whereby it is demonstrated to others I hinder him not nor doth it hinder the scope aimed at yet I rather conceive it distinct for it is not said These Seals but this Seal which mentioned what it is he comes in with an and distinctive though not dis-junctive differenced though not divided both distinctive and copulative neither the Foundation nor the Seal yet an instruction and warning taught by the Foundation Tit. 2.11 12. Pro.
1.22 23. 9.6 Mar. 1.15 Act. 3.26 26 18. Joh. 2.8 Pro. 1.24 Joh. 3.19 Psal 85.8 Heb. 3.7 Jam. 1.21 1 Pet. 2.1 2.3 Jam. 1.25 Act. 15.9 and according to the Purpose in Election For first this saving Grace of God in Christ in its appearance teacheth and requireth every one to whom it is tendered in the Call To submit to his convincements and turn at his reproofs and so turn from iniquity And if any stubbornly refuse they lose their own mercies their own souls and those that begin to hearken and in believing to taste somthing of the graciousness of the Lord it warns also to turn no more to folly but to be still casting off all superfluity of naughtiness and to receive with meekness the ingrafted word that so they may come more upon him and be built on him And such as thus receive his gracious words in believing on him he will purifie from all their iniquities Joh. 3.14 15 16 17 18. Tit. 2.11 12 13 14. 3.3 4 5 6 7. and unite and conform them to himself And so this last sentence shews That this whole Verse agrees with our Saviour's Description of the Will of God and the Foundation he hath set forth and owned and with the Affirmation of the Oblation of Christ and the end thereof and the Teachings and the Efficacies thereof and so with all those holy Cautions and Warnings to take heed of refusing and of back-sliding or of liftning to seducing Spirits And all runs even with the scope of the Apostle and all the precedent and following Verses and the whole current of the Scripture affirming Christ the onely and sure Foundation whereas the affirming of an eternal Purpose and Election of some certain persons of fallen Mankinde to be eternally saved is cross to this Text and all Scripture to be laid as the Foundation though some sometime leave out the words having this Seal that the other following words might be taken for the Foundation Mr. O. p. 77. and then call it The Foundation of God's unchangeable Purpose and Love yet if a Man would say By purpose is meant that purposed I would take it in the most favourable sense Suppose some honest and learned Jew before Christ came in the Flesh should have affirmed God's Purpose of sending forth his Son Christ to die and rise and offer the acceptable Sacrifice and so to be the Saviour of the World that whoever believeth in him should not perish but have everlasting Life Suppose I say he should have taught this Purpose of God to be the Foundation he had something miscarried in Expression for the Foundation purposed and promised was the Seed of the Woman to break the Serpent's Head the Seed of Abraham in whom is blessing for all Nations a Man to be the Rock and God's Salvation to the ends of the Earth and though he was not then come forth and so not laid as now he is yet he was held forth though afar off in the Promise to be looked to and by reason of the agreement between the Father and him and in his undertaking he was so vertuous and efficacious that he was a sure Foundation so as in beholding him and resting on him as yet to come Heb. 11.13 14 40. such Believers were safe And so they seeing it afar off were perswaded and embraced and lived and died in the Faith and shall receive the Promise of the Inheritance together with us and so the Foundation was the thing purposed and waited for then So that here were a little mistake in this honest Jews Expression yet this mistake might have been tolerable because the Foundation was as then no farther laid but as held forth in the Promise and Revelation of the Purpose of God And so to take the Promise and Purpose therein revealed including the belief of him promised for the Foundation had not been dangerous but safe where farther Light was not come forth But now the Purpose is manifest to be come forth into act Act. 2. 13.32 33. 10.11 Rom. 1.1 5. 1 Cor. 3.11 1 Joh. 1.1 2 3. and the Foundation according to Purpose laid the promise fulfilled and Christ that took Man's Nature and died for their sins is risen and manifestly declared to be the Foundation Now to slight over this open and manifest laid and sealed Foundation and to cloke it with making the Purpose of God the Foundation to be built on as if the Foundation purposed were not laid or not manifest is not less then an intimate denial of Christ being come in the Flesh 1 Joh. 4.3 and too neer the Spirit of Antichrist Therefore it is to be desired That Men would acknowledge and call him The Foundation that is so and not avoid it by calling the Purpose the Foundation and yet to call that the Purpose of God which is not and make it the Foundation also is much worse consider that also CHAP. 11. Of a devised Purpose by some called The Purpose of God and counted The Foundation SOme have conceived and are ready to affirm this for the Purpose of God namely That from Eternity before the Foundation of the World God did decree and purpose eternall to save a certain number of persons of fallen Mankinde and eternally to damne all the rest of Mankinde and in this Purpose to elect as a peculiar people to himself all and onely those he so purposed to save and to reprobate all the rest And also That in this Purpose he purposed to give his own Son to take Man's Nature therein to die and rise and offer Sacrifice for all these elect and no other and to purchase for them Repentance Faith and Eternal Life and for no other so that these elect shall infallibly have it all and none but they And That the residue of Men by the Soveraignty and Power of God shall have their lives given them and preserved for a time that living they may by sin deserve this Damnation they were fore-purposed and ordained to before it be executed that so whatever the Purpose was the Execution may be just yea Gospel preached to many of them and some lower works of the Spirit vouchsafed them yea Faith attained by many of them and holiness true in its kinde yea profession and doing worthily from which if they fall the greater their condemnation if they abide and die in that Faith yet they must be damned the Death of Christ and his Gospel and all means extended to call and lead them to Repentance and Faith had nothing really in Truth for their Salvation but to leave them without excuse and aggravate their condemnation All belonging to eternal Salvation is onely for those Sons of Adam that were eternally purposed and elected to be eternally saved and in that Purpose Christ given to die for them that they might be saved through him And this eternal Purpose of God some make the foundation on which whosoever is built shall not miscarry and no
other Churches yea doth not the Apostle profess himself not to be without Law to God but under the Law to Christ and doth not the opposition of these two Laws that of Moses and this of Christ in Rom. 8.2 3 4. suit and agree in one with the terms of those two Covenants mentioned Heb. 8.2 6 7 8. and so mentioned as the two Testaments that of the Letter and that of the Spirit the Old and the New in 2 Cor. 3.5 14. and it being a Law of Faith Love Liberty requiring nothing but what it giveth and inclineth to and giving pardon for all weaknesses accepting the will for the deed Surely those that believe his great Love and Faithfulness will confess his Truth Mat. 11.30 1 Joh. 5.3 and say That his yoke is easie and his burthen light and his commandments are not grievous And more I need not say to shew there are Engagements on both parts in the New Testament or what the New Testament is even that Obligation or Covenant made with Believers in and upon the Dispensation of the first Fruits of the everlasting Covenant to them and grounded on the death and sacrifice of Christ and the love of God commended therethrough which known and believed effecteth Faith in him and love to brethren and both obligeth and moveth and affordeth Grace to live by Faith and walk in Love and so to wait for all his Promises and not be offended And surely such as know and taste this Grace will not count harsh nor take offence at or evade as not spoken to them but count good needful and profitable for them whose standing is by Faith that worketh through Love even all those caveats given against departing and all those Exhortations to abiding given in the Gospel nor can they be displeasing or hurtful to any or hindring their Faith and Consolation in Christ that do believe Christ to have died for the ungodly and by his Grace commended to them therethrough to have called them and enabling them to believe and so given them the Spirit of Faith Love Power and a sound minde when he made this Covenant with them In which also is assured assistance from him forgiveness of their failings on confession of their sins and turning to him forgiveness and healing of their backslidings he also by vertue of his own Blood remaining the Mediator of this Testament for them and the Dispensor also to them affording them in all this To ask what they will in his Name Psal 138.8 Phil. 1.5 6. 2 Tim. 4.18 and he will do it yea if it be even to perfect all that concerneth them never forsaking the work of his own Hands but perfecting his begun-good work and delivering them from every evil way and so bring them to his Kingdom Who but those that desire Liberty for the Flesh can desire a better Liberty and Consolation then this or a greater for sure other Liberty to frail Men cannot be good and of the Covenants made I know no more then these already declared and Christ given for a Covenant and this New Covenant thus given by him to Believers the choise of all as made but yet as to be made there is still more or greater CHAP. 4. Of the Everlasting Covenant as remaining to be made IT is evident That the Covenant remaining to be made is no other but a new manner of making of the same everlasting Covenant that was made with and confirmed in Christ at the beginning for him and his spiritual Seed and after declared as confirmed in Christ to Abraham and so immediately made with him and Isaac and Jacob for them and their Seed which should be of the same Seed still and afterward in respect of the King and Kingdom so also made with David for him and his Seed which should be of the same Seed still and so because this Covenant was first opened to and made with Abraham it is called God's Covenant made with Abraham and because it was after in like manner made with Isaac and Jacob Abraham's Sons and so every of all those three being the Fathers of all Israel therefore it is called The Covenant of their Fathers and because in respect of the Kingdom it was after also so made with David it is sometimes called The Covenant made with David and this Covenant still called The everlasting Covenant and The Covenant of the Fathers which was made to these Fathers for them and for their Seed to wait for the performance thereof by Faith the first Testamental Covenant given in the beginning of a literal performance was for nurture of the Seed till Christ came and then to be shaken and pass away and the Second or New Testamental Covenant given in the Dispensation of the spiritual first Fruits of the everlasting Covenant to nurture Sons for walking in Faith and Love till they come to the Inheritance when the fulness of the Everlasting Covenant will be performed to Soul and Body both when though the first Fruits abide in the Harvest Rom. 8.24 1 Cor. 13.9 10 11 12 13. Heb. 12.26 27. yet the Obligation in respect of living and waiting by Faith and use of suitable outward Ordinances will be shaken and pass away also in the coming in of that fulness so that the Everlasting Covenant in the fulness and compleatness of it is that which is waited for and remaineth to be made not to be waited for by Faith in carnal observances as till Christ came nor with the first Fruits of the Spirit to wait for the fulness by Faith in use of spiritual Ordinances as since the giving of Christ for a Covenant to his coming again but to be made in and by a compleat performance of it as all that is said in the Promise of making it doth evidence And of this making the Everlasting Covenant foremade with Abraham for him and his Seed then with him and all his Seed in performance I am now to treat and though in the Revelation of it and Promises of it it be foreshewn yet as it is insured in the Promise as a Covenant to be made I will note a few things about it that are cleerly set forth in the Scripture as 1. The Time when it is to be made 2. The Persons with whom it is to be made and 3. What is to be done in this manner of making it all included and not darkly but cleerly intimated and exprest in that known place Jer. 31.33 Jer. 31.33 34. But this the Covenant that I will make with the House of Israel after those dayes saith the Lord I will put my Law in their inward parts and write it in their hearts and will be their God and they shall be my people And they shall teach no more every Man his Neighbour and every Man his Brother 34 saying Know the Lord for they shall all know me from the least of them to the greatest of them saith the Lord for I will forgive their iniquity and
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
but turning aside and departing from him they lose their principle and wither that remaineth in Christ from whom they are departed and cannot be retained and found abiding and dwelling in any but by or in beleeving on him so as departing through unbeleef Rom. 11.22 Heb. 3.13.6 14. Rom. 7.2.5 8.2 Prov. 13.13 14 6.21 22 23 14.26 27 brings loss and perishing but in beleeving on him the dwelling in the heart of this principle is enjoyed he is the fountain and he that beleeveth on him receiveth from him The law of Grace which as it comes from him and his Spirit in it is called a fountain of life And so the fear of the Lord effected thereby even the faith in and love of adoration and acknowledgement of God in Christ is a fountain of life and this upon the account of Christ the fountain from whom the streams bearing his name do flow And in beleeving on whom they are received and do operate in the beleever even all those principles mentioned Heb. 6.1 2 5. All which run in one living principle which because of its springing and living efficacies is called a Spring or Well of living waters in which from Christ beleevers act in bringing forth the motions of the Spirit Joh 4.10 14. 7.37.38 39 Psal 68.27 Phil. 4.13 Ioh. 15.4.8 Yet the beleevers being still men and having in them another cross inclination abiding to molest them they need still those admonitions Jam. 3.8 9 10 11 12. Rom. 8 5-13 Gal. 6.8 Heb. 3.13 12.15 17 c. 4 That the spiritual Acts Works and Duties be here rightly understood and distinguished and considered that we confound not the workings of God in the beleever inabling and moving him to work with the workings of the beleever in and through the workings of God Ro. 12.1 2 5. Phil. 2.1 2 12. for so all the exhortations given and obedience called for and disobedience reproved will be made void and null and that we may rightly understand view the place quoted Philip. 2.13 For it is God that worketh in you both to Will and to Do even of his good pleasure He in the former verse intreated them as he did the Romans even by that done by Christ and that now in him and flowing from him in them As they had alwayes obeyed not as in his presence onely but now much more in his absence so now saith he to them Work out your own salvation with fear and prembling 1 Ioh. 5.12 Ioh. 1.12 Minde the words he saith not Work for or to get salvation Nor speaks he onely of salvation as it is by and in Christ wrought for them but of that as it is by Spirit in the Gospel applyed to and by faith received in them and so it is their own Christ and that which is his is made theirs 1 Cor. 1.30 3.22 23. Rom. 5.1 2 3-5 Tit. 4-4 7 Tit. 2.11 12 13. and in beleeving this they are saved or have this salvation working within them like as is said in verse 12. And this salvation within them is teaching and working in them with motions To deny ungodliness and worldly lusts to live soberly righteously and godly in this present world and wait for the blessed hope c. Gal. 5.22 23. Col. 3.9 10 12 13. 1 Thess 5.11 20. Rom. 6.16.19 12.1 2. Gal. 5.16 25. Eph. 4.21.25 5.1 2. Col. 3.9.12 And therein stirring them up to live by faith in God and so to love joy peace patience meekness c. To bowels of mercy kindness c. And so to pray to and praise God to exhort one another c. Now all these are the works of God in his grace bringing salvation And as these mercies of God in this salvation given you works within you so do ye obey yeeld up your selves as servants to righteousness Sow to the Spirit And so work out your own salvation with fear and trembling For it is God which worketh in you It is he which gave his Son for you and made him known to you and so inabled you by him to beleeve in God and so forgave your sins and filled you with this consolation of Christ and comfort of his own love and fellowship of the Spirit which by the same Spirit in the operations of this grace moveth you To Will to live by faith to deny ungodliness c. to live soberly c. to pray c. to shew mercy c. And to Do He doth not say It is God that willeth in you that beleeveth prayeth c. Neither doth he say in any other sense than as expressed by giving light motion or power to Will and to Do That God hath given and wrought the will and the deed But it is he that worketh in you both to Will and to Do of his good will or pleasure so as still to Will and to Do is the beleevers work which he cannot do of himself yer in this gracious season by this preventing grace light motion and divine power of God working within him he may both will and do if he yeeld up to this grace and herein is his obedience which being with a willing minde is accepted according to that he hath And in murmuring and withdrawing from this and so grieving the Spirit and sowing to the flesh is his disobedience that he will be reproved and chastened for And so in this saying is a great and forcible motive and encouragement to obedience it is God that in the operations of this salvation worketh in you to Will and to Dâ— yea he dâ—th it of good will So that entertaining his motions and yeelding up according to his strength given into you sowing to the Spirit in willing and doing according to his motions by his strength afforded you have God on your siâ—e his favour and strength is with you to accept defend assist bless and follow on with more grace and you shall of the Spirit reap life everlasting Gal 6.8 And here is a forcible admonition against disobedience It is God that by these operations worketh in you c. If you sleight refuse turn away and disobey Psal 8.11 Heb. 12.25 Eph. 4.30 1 Thess 4.8 5.19 you sleight and refuse God you turn away from God that speaks from heaven and disobey God and grieve and resist his Spirit and so endanger your selves c. Whence suitable to all this follows that exhortation vers 14 15 16. Do all things without murmurings c. Suitable to all said to the Hebrews and like this the other quotation 1 Pet. 1.22 Seeing you have purified your souls in obeying the truth through the Spirit unto unfained love of the brethren see that ye love one another with a pure heart fervently This appears to be an exhortation to stir them up to such love not an affirmation that it would infallibly so be in and with them but an exhortation that it might so be and that neither in vain
It is he that heareth us that is the Apostles in the word given by Christ to them and by them delivered and recorded Rom. 1.5 16 26. for the obedience of faith among all Nations He that heareth that is accepteth and receiveth our testimony that will bee set appointed and determined in his judgement faith and way by this word delivered by us as it is indeed the word of God and so accounting God true 2 Thess 1.10 1 Thess 2.13 Rom. 3.4 1 Ioh. 4.6.11 Ioh. 1.12 13 7.37 38 39. Ier 11.6 8. 34-6-10 6.17 who ever bee found a lyar c. And so according to this testimony beleeveth in Christ and loveth his brother He and so all such are born of God And that this obedience of faith is meant by hearing is cleer in such a like use of the word in another business And they that refuse this are said to refuse to hearken So on the other side He that heareth not the word of Christ as delivered by the Apostles that is doth not accept it and receive c. he is not of God not born of God that is for the present time he is not now of God what ever he may be hereafter or hath been heretofore And so the word heareth is used for a present and continued hearing Ier. 34.9 10 15 11.16 Ezek. 18.24 Jer. 34. those that were affirmed to have heard yea so to have heard as to have turned and done right in the sight of God yet these after backsliding are then said not to have hearkned unto God according to that word In the day that he sinneth all his righteousness shall not be mentioned to him So then while he thus heareth he receiveth the word as the word of God and therein Christ and his Spirit that frameth inclineth and inableth him to beleeve in God love God love his brother and so the same minde and spirit that is in Christ is in him 1 Cor. 2.16 Phil. 2.12 5. Col. 3.16 1 Ioh. 3.6.9.23 24. Hence so exhorted To let the word of Christ dwell plentifully in us For such are of God born of God and God dwelleth in them And so vers 13. Hereby we know that we dwell in him and he in us because he hath given us of his Spirit And so in chap. 3. where abiding in him and being born of him are put one for another And there it is affirmed That he that keepeth his commands in beleeving on the Name of his Son Jesus Christ and loving one another dwelleth in him and he in him And hereby we know that he abideth in us by the Spirit which he hath given us which needs no further explication to know what Spirit it is and that it is but one Spirit and the same Spirit that is in Christ and in all unfained beleevers And that this Spirit dwelleth both in their society for ever and in every particular soul of them that are found beleevers so long as they abide in the faith he hath wrought and preserveth in them and on that ground are the exhortations given Chap. 3. 4. and of like signification the other quotations 2 Tim. 1.14 1 Cor. 6 17. 12.12 13. Eph. 4.4 There being but one Spirit and I hope for the manner of the spirits being in Beleevers there needs no contention It is not meant simply of the essence or being of the Spirit Psal 1 30.7.13 Ier. 23.23 24. Amos 9.2.3 Heb. 3.1 Mat. 3.45 Iob 37.27 28 31. which is one and the same with the Father and the Son and so filling heaven and earth with his presence yea so with all creatures and so in love and well-pleasedness with the righteous and in wrath with and against the wicked discerning all things so that here is some farther meaning of the Spirit being in beleevers And that is also a farther thing than the forth-putting of his divine force and power upholding and raising up and making operative something in the creature Psal 33 5 11 36.6 104.27 28-30 for so he upholdeth the earth and the heavens and causeth the Sun to shine and the clouds to carry about water and distill their drops and the earth to bring forth fruit and men to live and move He causeth the grass to grow but not to be sensible and knowing he causeth the beasts to live breathe Act. 14.17 17.25 28. Psal 66.7 Eccles 3.14 and move and to be sensible and so to know as far as by sense they may be brought to know but indueth them not with reason or an intelle tual understanding But men besides all the former he also indueth with reason Job 35 10. and understanding above the beasts And all this extended to and for men is an effect of God and so of one and the same Spirit extended to fallen mankinde through a Mediator and so by vertue of the ransome and mediation of Christ and that to gracious ends to lead men to repentance yet all this being but the supportation of the old creation for a time that time and means may be vouchsafed to bring men to repentance and so short of the New Creation It is said still to be in a natural way extended And men thus knowing are but natural and cannot by nature or all the wisdome thus attained perceive 1 Cor. 2.8 14. or receive the things of the Spirit that he witnesseth of Christ But the forth putting of the divine force and power of the holy Spirit in this business is supernatural in the testimony of Christ The New and Spiritual man and for setting forward the New Creation which divine force or power according to the light in the means vouchsafed is at one time or other put forth to all men that come to the use of understanding in their several Ages In which respect also The word of faith Joh. 1.4 5.9 Rom. 10.6 7 8 9. Psal 119.130 1 Joh. 5.20 when preached is nigh to them in their mouth and heart that they might beleeve and confess And such as in beleeving receive the Spirits testimony He by his divine light and power effecteth in them an understanding and heart to know Christ and so to love him and one another for his sake and so to incline to and seek his ends And thus they partake of the Divine Nature 2 Pet. 1 4. This supernatural force and divine power working in them to this gracious end is the very Spirit that is in Christ and this his supernatural operation of the minde and disposition of Christ and so of faith love and likeness of design in their heart being born of the Spirit Is Spirit Joh. 3.6 1 Cor. 2.16 2 Cor. 4.13 2 Tim. 1.7 yea the Spirit and minde of Christ in them And called The Spirit of faith and the Spirit of love and power and of a sound minde And so bears the name of the Spirit and supernatural divine power that effected it yea is one with
first thing in hearty beleeving whereof we shall surely be saved Secondly Rom. 5.8.10 4.23 24 25. In the proceeding of it uniting to and ingrafting into Christ viz. That through the beleef of this fore-said and the immense love power and propitiousness and good will of God commended here-through beleeve in God and so rest on him for preservation in this grace to the enjoyment of the inheritance and so for the eternal life promised Heb. 11.13 which beleeving is formerly described to be a discerning a being perswaded and a hearty operation c. And all so beleeving without difference are justified by faith which word or term is used to shew the way of receiving justification even by faith not to shew that justification is compleated and over and past for justification is still needed by beleevers and in beleeving daily received of them whence also God is said not onely to be the justifier of him that beleeveth on him that justifieth the ungodly and so to be he that hath justified the beleever Rom. 4.5 But to be the justifier of him that beleeveth and it is God that justifieth Rom. 3.26 8.33 So as it is a continued flowing business for beleevers in all needs to be receiving by faith that is the onely way of receiving and that in which God dispenseth justification Therefore being justified by faith that is by and through Christ by his bloud Rom. 5.1 2 â— 3.25 5.11 John 1.12 Act. 10.43 12.38 39 the object of faith received in and through beleeving on him wee have peace with God through Jesus Christ our Lord by whom also wee have accesse into this grace wherein wee stand and rejoyce in hope of the glory of God c. And it should bee an evil work by any strange and lofty expressions to trouble any such beleevers about this faith Rom. 8.32 33-39 Speaketh of that whence the Apostles perswasion was raised and this perswasion not of and for himself alone or some special and peculiar Beleevers with him only But of the whole society and body of Beleevers 1 Joh. 3.1 2. speaketh likewise of the whole society of Beleevers Joh. 1.12 Gal. 3.26 Behold what manner of Love the Father hath bestowed on us that wee should bee called the Sonnes of God Therefore the world knoweth us not owneth not us nor our faith and profession because it knew not him owned not God in that discovery of himself in his Son which hee hath set forth in the gospel Beloved now are wee the sons of God that is by faith and it doth not yet appear what wee shall bee that is 1 Cor. 13 12. Rom. 8.23 Col. 3.4 how glorious and happy we shall be we see yet but in part we are but a little like him we have yet but the first fruits of the spirit but when hee shall appear that is in glory wee shall bee like him for wee shall see him as hee is this is that which all true Beleevers do and may look and wait for Ephe. 3.15 Joh. 1.12 Gal. 3.26 speaks of more than beleevers on the earth and shews that all that are beleevers in Christ and those that have lived and died in the faith have had their name of Sonnes from Christ the Sonne and Beleevers now by vertue of their union with him in beleeving and from him now are they called Christians and his house c. And it is confessed in a sense hee puts his Name on them though it bee not here said they are called after the name of God But let it bee considered that here is shown how the Apostle prayed for them Eph. 3 14.-19 as was in Chap. 1 18.-20 And surely for nothing but what was good and needfull for them hee doth not puff them up with thoughts of their attainments Eph. 1.13 because they had beleeved and were sealed with the holy spirit of promise And were quickned together with Christ and were raised together and made to sit together in heavenly places in him Eph. 2.5 6 8 and were saved by grace through faith of the gift of God therefore they had and injoyed these things hee prayed for and it was impossible for them to miscarry though they knew not that they had these things and so wanted only the knowledge in themselves of the assurance of their abiding Nor doth he scare or terrify them as if their faith were not of the right kind and that Christ and his holy spirit were not in them But hee acknowledging their faith right and them faithful in Christ tells them now earnestly and for what hee prayeth for them Phil. 1.9 10 11. Col 1.9 10 11 1 Thes 3.12 13. 5.23 2 Thes 1.11 12 Eph. 3.14 15 that they may abide and grow and be preserved and established in the faith and so found unblameable before him at his comming As hee did the like for the Phillipians and for the Colossians and for the Thessalonians and so likewise for the Hebrews chap. 13.20 And so here to the Ephesians hee lets them know To whom and in whose name he prayed for them even unto the Father of our Lord Jesus Christ of whom the whole family in heaven and earth is named In which are many things encouraging both him and them to pray to God in the name of Christ As the exceeding greatnesse of the power of God that gave and raised Christ Eph. 1.19 22 2.17 18 19 22. Heb. 3.5 6 c. The relation between the Father and the Son and his ingagement to his Son by whom the ways of our approach to have access to God was opened the fellowship corporation and body hee hath received us into and made us of even his own house and family and so his interest in us Eph 1.23 3 14 and ours in him our Lord and the owner of this house And Lastly That in putting his word in their heart and inabling them to beleeve and confesse the same hee hath put his name upon them so farre that hee is pleased to bee called their God and Father and they called his people and the declarers of his name which with the rest gives great consolation seeing hee hath promised to hear his people that are called by his name when they humble themselves and pray and seek his face and pray towards or in the house that is called by his name 2 Chron. 7 12-14 6 20-41 which as the old was a tipe signifies Christ and his people and so to pray in faith in the Name of Christ and in union with and love of the brethren Joh. 16.23 Mar. 11.24 25 Psal 65 1-4 Hee being a God hearing prayers and they blessed whom he chooseth and causeth to approach to him that they may dwell in his house for they shall bee satified And as this is great consolation for Beleevers confident praying so it hath in it also a forcible and great admonition to Beleevers to