VVord recorded by my first Witnesses that received it immediately from me they in believing come in to me receiving my words they receive me So that I by my word and in that by my Spirit with all the heavenly riches and treasures I am filled with in their Nature am thus spiritually in them and pray that I may so be still and more abundantly Vers 23. 23. And thou in me the Father is in the Son and all that is the Fathers is the Sons so that as he that in believing receiveth the Gospel doth receive Christ therein and he that receiveth Christ receiveth the Father and so from both that Holy Spirit that uniteth both to Father and Son and frameth to oneness of minde love and design and so for that farther end also here exprest that being made perfect in one and so in this unity of Spirit in love and design their design may prosper in this That the world may know that thou hast sent me the Saviour of the World and that the World through me might be saved and so that I am the Christ and that thou hast loved them these that believe in me and in love minister Gospel to them in my Name as thou hast loved me Which if any one come to know and believe what a one Christ is and how he loves and approves them and their Ministration who also are as patterns to them this will draw them also to believe and be pulling them out of the VVorld into the Church Joh. 4.10 1 Cor. 2.8 1 Joh. 1.1 2 3 4. Joh. 17.24 The next Petition is for glory to be conferred on them after their Ministration the hope whereof is an encouragement and support to them in their Ministration through all sufferings And by all this our Saviour gives us to understand both who be his chosen Ministers and also what their Furniture is and the same that appears in our Saviour's Prayer is to be seen likewise in the practice and counsel of the Apostles who were so filled with and guided by the Holy Spirit as to be unerring both in delivery of their Doctrine and direction for the Ministration 2 Tim. 1.13 Gal. 1.8 2 Tim. 3.4 4.5 1 Cor. 11.2 23. 2 Tim. 1.14 1 Tim. 6.20 so as it is well done of their followers to keep both Gospel and Ministration as they delivered the same and they committed the Gospel and things thereof to such as were known to be faithful and endued with the Holy Ghost and charged them to commit the same to faithful Men not limiting it to outward Officers though in such an Epistle as was most needful to name them 2 Tim. 2.2 if such a thing had been intended but to faithful Men whether such Officers or no. But more need not be said of this enough is shewn before proving these the spiritual House the royal Priesthood the chosen Generation his chosen Ministers to shew forth his praises But yet a word or two more to make plain the Furniture those following Ministers have and in this Revelation of Christ we shall also finde that for Furniture 1. They have the VVord or Gospel discovering Christ Joh. 14 21 22 23. 1 Joh. 2.14 24. Isa 59.21 2 Joh. 2. Eph. 3.17 Heb. 12.22 Isa 78.16 46.13 1 Pet. 2.6 Isa 40.9 and so Christ in that Gospel in their heart and so are come to Sion and so are of Sion and the Foundation is laid in Sion that is Christ as set forth in the Gospel for Sion to hold forth to others the same Foundation that they may come in and be built thereon yea this word hath come from Sion Jerusalem that is above and is the Mother of us all Joel 2.23 Gal. 4.26 and is in the Heart Fellowship and Ministration of Sion that part of it which though in heart and Spirit above Phil. 3.20 Col. 3.1 yet in Sion hath God taken up his rest and will abundantly bless her Psa 132.13 14 15. Joel 3.21 Psa 77.2 he dwelleth there yea the Lord loveth the Gates of Sion more then all the dwellings of Jacob besides And so we may say This Ministration more then all that fore-went it So that the word of Truth of Life and Salvation is here as in the outward record so in the understanding and heart and floweth forth from hence as a first fruits of that Isa 2.3 Mic. 4.2 2 They in believing and imbracing this word have with it the Holy Spirit Isa 59.21 Rom. 8 9 10. 1 Joh. 2.20 3.24 Eph. 4.7 2 Cor. 12.4 7 11. Jer. 30.17 Isa 35.2 3. Cant. 6.8 9. Cant. 1.7 8. effecting the Spirit and Minde of Christ in them all and in some good measure enduing them with all the first mentioned spiritual gifts among them to every one some though not to all and every one alike Thus are they furnished And this may be truely said of Sion whom no Man seeketh after they are in worldly appearance made so like their Lord and there are so many Concubines though this Beloved be but one and the onely one of her Mother that for discerning her that prayer is needful Shew me where thou feedest c. and the direction there given needful and to such as do discern it it may be said as Psal 48.12 13 14. But now because these following VVitnesses that part of Sion yet below have not the Gospel and these spiritual gifts so immediately from Christ and so not in so full a measure as that they are alwayes infallibly freed from erring in every particular thing altogether in delivery of Doctrine and Ministration as the first witnesses were but as they have received their Doctrine and Ministration mediately in belief of and receiving the Doctrine and Gospel as delivered by them that are Sion now above so their preservation from error in Doctrine and Ministration is mediate likewise Prov. 6.20 23. 1 Tim. 4.15 16. 2 Tim. 3.14 17. Col. 3.16 even in heeding the Gospel received from God and Christ by them and delivered by them to us and so both the Commandment of our Father and the Law of our Mother in one to be imbraced and kept by us and so we are directed and commanded and promise of guidance given us therein And so 3. Rom. 1.16 1 Thes 2.13 They are furnished with Matter Rules Directions and Cautions in this Doctrine of the Gospel as delivered and recorded by the Apostles and which they also in believing it have in their hearts savingly working And this helpful 1. For speaking right and wholesome words in Faith and Love and to edification Pro. 22.20 21. Eccles 12.10 11. learning and comfort Rev. 19.10 2 Tim. 1.13 1 Cor. 4.6 and 14.3 2. 1 Cor. 4.6 Prov. 22.21 Rom. 15.4 Col. 2 18. For keeping measure and due order in our speakings that upon no pretence or presumption of Learning Parts Invention or Office we presume to speak of things we have not seen in the word of
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
their own Devices and Opions which they desire to maintain to which the plain import of those sayings were cross they did therefore wrest them by mixing mangling adding to and diminishing from feigning absurdities in the sayings and raising consequences If so and so then so and so and to make all right frame Glosses and Allegories to suit them to their own Desires and Opinions and so hurt themselves and erred the Mystery being opened to them for the obedience of Faith to be believed and so known and not for their Reasoning Querying and Allegorizing by which they have turned from the Faith and so from the Truth to Fables and so allegorized the second coming of Christ the first Resurrection that is of the Just the new Heaven and the new Earth and the raigning of the Saints and the Peace of all Creatures then and after this to Allegorize the very Personal Body of Christ his Death Resurrection Ascension and sitting at the right Hand of God turning all into a Fancy of a thing or frame and Spirit within them which they prefer and magnifie and to such as hearken to them and yet look for a bodily Resurrection they say There is no such Resurrection of the Dead n 1 Cor. 15.12 To such as begin to listen to and magnifie their Allegory they say The Day of the Lord is at hand o 2 Thes 2.2 To such as believe their Attainments they say The Resurrection is with them past already and so overthrow the Faith of some others as themselves have departed from it p 2 Tim. 2.18 And to all this wickedness are they turned not by the sayings of the Gospel or the hardness of the things discovered therein but by their own Desires to maintain some evil Opinion for which they have no plain saying of Scripture but are fain to use their wit to wrest them 4. He saith not That all Men or Gracious Men or unfeigned Believers that are weak do thus wrest the Scripture but them that do thus he marks them out by three Characters 1. They are unlearned 2. They are unstable 3. They wrest also the other Scriptures Minde these Marks I. They are Unlearned that is not spiritually enlightned they have not hearkned to and believed the Testimony of the Gospel and so have not learned the Knowledge of the Truth as it is in Jesus This is the Learning he speaks of which is the Beginning of Wisdom through the Belief of the Testimony of Jesus Christ to have the Faith of God and Love of Saints in the Heart q Joh. 6.44 45. 1 Cor. 2.9 15. Prov. 1.5 7. 9.10 He speaketh not in respect of Humane Learning in skill in Tongues and Arts and the Liberal Sciences and of the Learning of this World Peter himself not being furnished with this Learning r Mat. 11.25 Act. 4.13 yea such Learning as this is counted by God and his Servants Foolishness to discern and finde out the things of Christ s 1 Cor. 1.19 28. 2.1 6 8 14. yea the more of such Learning any Man hath if the former be wanting the fitter and abler he is to Wrest Gloss and Allegorize Scripture-Sayings So that the want of this Learning is not blamed yea mostly such as are wanting in this are the best learned if Believers in the Knowledge Peter speaks of t Psa 8.2 Mat. 11.25 21.16 Luke 10.21 1 Cor. 1.26 27. So that these Wresters are unlearned that is believe not the plain sayings of the Testimony of Christ and so have not laid aside their fleshly Pride and Wisdom to credit the sayings of God and so have not received into their Hearts the Knowledge of the Truth and therein the Love of the Truth to save them u 2 Thes 2.10 12. 2 Tim. 3.7 and so have not the Faith Fear and Love of God in their Hearts and so unlearned II. They are Unstable they do not abide nor are yet setled and resolved to abide in the Belief and Acknowledgement of the Truth as it hath been evidenced to them in the plain sayings of the Gospel which sometime they were almost perswaded to imbrace and profess w Act. 26.28 sometime perswaded to imbrace John 2.24 and 8.31 32. sometime perswaded with Acknowledgement of Grace to profess also x Gal. 4.15 but through divers Lusts a desire to be approved of and hold in with contrary Teachers as with the Teachers of the Truth are inclining to hear inticing words and so ready to be turned aside with every winde of Doctrine y Eph. 4.14 Col. 2.8 And so they are now inclining this way anon that now on now off such unstable ones they are z 2 Tim 3.7 III. They also wrest the other Scriptures to their own destruction they take not the plain sayings of the Gospel as the true and plain Demonstrations of God's Minde nor his speaking by his Spirit in his Apostles as it is indeed the Word of God verily true and without Doubtfulness or Equivocation which if they did it would verily work savingly and effectually in them Rom. 1.16 a 1 Thes 2.13 and save them from erring b 1 Cor. 15.1 4. yea even such as knew not Christ yet erred not in standing to a plain saying of Scripture c Mat. 2.4 5 6. But these taking God's sayings in the Scripture as the sayings of a Man if not as a Barbarian that may have some uncertainty or equivocation in them or at best spoken by a Conjectural Judgement and according to the outward appearance of things they do therefore wrest them and so they can wrest the word World to mean The Elect onely the saying That Christ is the Saviour of the World to be The Saviour of his Elect onely and His purchasing by his ransome given and sanctifying by his blood to be A seeming so to do and his calling such as have denied him such as were bought by him a seeming to be bought and by like reason their denying him and departure from the Faith a seeming to deny or depart or if they do not this then they can turn the whole Gospel into Allegories These are the Men and this is their way set forth by the Apostle to warn us from them So that Peter is in this place so far from importing hardness or obscurity in the plain sayings of Christ in the Gospel that in moving us to Humility and to beware of Pride and Fleshly Wisdom and so of sloth security and conceited fulness he by mentioning some things to be hard to be understood doth stir up our attention to the sayings of the Gospel and encourageth us to look and wait for farther Knowledge And that we may not stumble at any thing appearing hard but know it in due time he instructs and exhorts us to believe stedfastly and stick close to the Testimony of Christ that we may not be drawn aside there-from by any such as these unlearned and unstable ones or
all his Natural Posterity to come of him it was committed And against what Knowledge and inward Natural Principle of Righteousness and with what deliberation and freedom of will when he was no way necessitated thereto he committed this sin and also how he committed this sin by the motion of the Devil in the Serpent in sayings questioning the Truth of and contrary to the plain saying of God and all for a dreaming conceit to get a shadow when he had the substance of good which he let go for it and so for very vanity it self so that we may with marvelling say Oh how vile and abominable the sin of Man how contrary to the nature and will of God! how tempting and provoking his Majesty how unworthy and unbeseeming such a Man as Adam 5. Having thus viewed Man's demeanor and sin in his fall and first offence let us minde also the misery that befel him and all Mankinde in and through him by this one so great and manifold offence and that the Spirit saith plainly was the entrance of sin and death by sin Rom. 5.12 18 6.23 1 Cor. 15.21 22. The very yielding to commit this sin brought forth fruit unto death as is evident For I. In drinking in I Gen. 3.1 13. Eccles 7.29 Rom. 8.6 7. Col. 1.21 and obeying the poysonful word and temptation of the Serpent the Natural Disposition and Inclination of Man was poysoned and polluted with that Hellish and Serpentine Venome and so Man became emptied and stripped of his Uprightness and so of his Comfortable Knowledge of God and love of God and his inward Natural Principle of Righteousness and filled with a Disposition and inclination averse to God and all things pleasing to him and bent and prone to all things displeasing to him and so became an Enemy to God II. It brought Weakness Pain and Mortality on the Body and Grief Shame and Fear of wrath and death on the Soul of Man n Gen. 3. Heb. 2.14 III. It cast man under the commanding and condemning Power of the Law of Works To love the Lord his God with all his Heart Soul Minde and Strength and his Neighbour as himself and to walk in and bring forth the Fruits of that Love he was not under the Power of any such outward Law to direct command move and lead him before for the Law of God was before in his Heart it was his Natural Inclination and Aptitude so to love and walk in it but this by his Fall was lost and gone out of his Heart Rom. 2.15 3.19 5.12 18. Gal. 4.4 yet notwithstanding God lost no part of his Authority his Goodness foreshewn to Man did still as much oblige Man to this Love and walking in it as before and so the Law without took hold of Man and had its efficacy in him to command and so to excuse or accuse but afforded him no help or power of doing it yet justly condemned for every Transgression or short coming of it and that to death and this befell all Mankinde in the first publick Man IV. IV. Rom. 8.20 Deut. 28.16 24 Eccles 1.1 2. Psal 75.3 It occasioned misery and vanity on all the Creatures made for the service and commodity of Man and put under his Dominion and turned that which was for his welfare into a snare so as all turned to be a vexation and curse to him to fill him with horror and madness to his Torment Ruine and Destruction V. V. Numb 21.21 22 24 31. Judg. 11.13 15 21 25. According to the Law of Arms and the right of a Victorer Satan had gotten the Dominion of Mankinde and so Mankinde in the first publick Man fell under the power and slavery of the wicked one the Devil that thus overthrew Man and got the power of Death to terrifie Man withal Rev. 12.9 2 Cor. 11.3 1 John 5.19 Heb. 2.14 VI. VI. Rom. 5.12 18. 6.23 Gal. 3.10 Deut 27 26. It threw man and all mankinde in that publick man unavoidably under the guilt and Dominion of sin and Death even all that first mentioned Death Gen. 2.17 and so into subjection to the Sentence Condemnation and Curse of that Law of Works under which he was fallen and to be judged by the Almighty according to that Law to suffer the utmost of the Curse it did sentence unto for all the breaches of it Lo such the Fall and Misery of Man such the foulness and fruit of this first and Original sin and such the state of the first Man in his fall and of all Mankinde in him and this without difference of any of them that Naturally were in him Rom. 5.12 18 19 6.23 1 Cor. 15.49 and come forth from him neither ever did doth or can any Man by Nature or Naturally come forth from him in any better state but in coming Naturally forth from him to bear his Image so that we may by this see a little of the sin and misery Mankinde at first fell into He that was once righteous now unrighteous he that was once in favour and well-pleasedness with God now under guilt and displeasure he that was happy now miserable yet God the same and Man changed and fallen into misery in respect of himself and all Creatures without Remedy to help of which a word or two to prepare for following Business CHAP. 11. Of the Immutability of God notwithstanding the mutablity fallen Angels and Mankinde NOtwithstanding all this Evil of Man his enmity against God and misery in himself and so his woful change yet was not there in or by it any change in God nor any alteration or failing of his minde or purpose he from Eternity was and now is and to Eternity will be the same for ever a Exod. 3.14 Rev. 1.4 8. 11.17 16.5 Heb. 13.8 Mal. 3.6 Jam. 1.17 1 John 1.5 4.8 without change or shadow of change the Father of Lights yea Goodness and Light it self and there is no Darkness in him He is Love and as for fury and wrath working out to the hatred destruction and torment of any of his Creatures it hath not its first rise from the Being and Nature of God but from such Transgressions against his Goodness by his Creatures as stands cross to his Wisdom Love and Goodness so as even from thence because of such Transgression hatred and wrath floweth from him as a Fruit of his Goodness and Love to his glorious Goodness and well-beloved Son as a just Reward of such Contemners thereof b Psal 21.8 109.4 5. 89.36 Prov. 8.22 23. Psa 119.68 136.10 20. so that fury is not in him c Isa 27.4 but the Fall and Destruction of Transgressors is of themselves deserved and procured by themselves d Hos 13.6 9. Jer. 14 8. And in all this God is of one minde and changeth not he at first made all things good and so Angels and Men righteous and such as he loved
12.4 1â— 32-35 Mat. 24 12. for though knowledge shall abound yet wickedness and Seducers will abound also And whatever shaking of worldly Powers and burning of the Whore and destroying of the Body of Antichrist there shall be yet the Beast in the worldly Powers and the false Prophet 2 Thes 2.8 Rev. 19.11 20. with the Spirit of Antichrist remaineth till the personal appearance of our Lord Jesus Christ and the cross of Christ is to be accepted till then and the Life of Believers in respect of such glorious appearance is hid with Christ in God and they in that respect dead and not to look to appear in Glory Col. 3.1 2 3 4. Phil. 3.20 21. till he appear in Glory that we may appear in Glory with him which will be a better Glory than that thought on to be had in this VVorld even a likeness to him which the Saints look for in his coming besides when the Sons of God are so manifested Ezek. 11.18 19. Eph. 5.27 Act. 3.19 20. 1 Cor. 1.8 Mal. 3.17 18. Rom. 8 19-23 they shall not be of divers Opinions nor in divers Forms of Church-Government as now in some things many may be but of one minde and heart free from all spot of sin shining in holiness and this manifestation of them expresly said to be In the day when he makes up his Jewels or special Treasure explained to be when the Bodies of the Saints are raised and become immortal and the whole Creation renewed so that as the Creature waiteth for the manifestation of the Sons of God Col. 3.4 Phil. 3-20 1 Joh. 3.2 that it may then enjoy its Freedom so the Sons of God wait for the manifestation and personal appearance of the Son of God our Lord Jesus Christ that he appearing in Glory they may appear in Glory with him and so be manifested the Sons of God Thirdly the knowledge and belief of the Testimony of Christ concerning his personal coming in such manner and to such ends as is said is profitable being minded to help and move all that believe in Christ 1. To keep them from inordinate loving Rom 8.18.2 Cor. 4.17 18. 2 Tim. 4 8. and pursuing the Glory riches or pleasures of this world and to enable them to count the cross of Christ and sufferings for his sake great riches and so to bear it with patience and go through it with fortitude c. 2. To attend upon Mat. 28.19 10. 1 Cor. 11.2 26. 1 Tim. 6.13 14. 2 Tim. 4.1 2 3 4 5 8. and hopefully use all the Ordinances of Christ according to opportunities given till he visibly and personally come again that being the time of their ceasing 3. To long and wait with patience in well-doing for this coming of the Lord Rom. 8.23 1 Cor. 1.7 Jude 21. that we may be found ready and unblameable at his appearing Phil. 3.20 1 Thes 1. â—â— 2 Thes 3.5 Heb. 9.28 Tit. 2.13 2 Pet. 3.12 13. And thus having gone over the three distinct Branches of the Testimony of Christ and that so as I desire to have them beheld as one whole and entire Testimony I shall sum them up together CHAP. 21. The Conclusion of this Part in summing up the Testimony HAving treated distinctly of The Oblation The Intercession and The coming again of Christ desiring 〈◊〉 Scriptures speaking of each to be well minded I shall add a word or two to shew how all Three are included in one Testimony and are indeed one intire Testimony even the Testimony of Jesus that is The Spirit of Prophesie and one included in the other and all joyned in one in the Testimony in divers places set forth in one John 3.16 17. there is affirmed the Love of God in the gift of his Son in which the Oblation is affirmed and there is set out the End of his coming even to save and that he might save there is his Mediation and Prevlency of it in use of means to apply intimately affirmed and there 's the blessed Hope in his coming for all that obey his call that they might not perish but have Everlasting Life so is his coming again intimated 2 Cor. 5.19 20 21. There is both the Oblation of Christ vers 14 15 19. and the Fruit of the Intercession of Christ vers 18 20. and the coming again of Christ vers 10 21. yea all Three together vers 21. intimated Tit. 1.1 2. There is the Object of Faith set forth in the Gospel called The Faith of God's Elect which is Christ as he hath offered the Oblation and there is the Fruit of his Intercession in the acknowledgement of the Truth which is after Godliness and there is intimate his coming again in which is given that hoped for the Hope of Eternal Life And yet because his Oblation in his Humiliation and Exaltation is the Foundation of Faith and the Key of Knowledge and that which gives Light and Understanding into all the whole Testimony and being believed lead into all Therefore we shall finde That that is sometime onely expresly named and yet the other two secretly in the same saying and so with Inclusion of Intercession and Hope of his glorious coming when not named Christ as he hath offered the Oblation c. is named as the whole Testimony 1 Cor. 2.2 so Paul summed up all the Gospel and Doctrine he determined to preach to the orinthians to this even Jesus Christ and him cruciâ—â—â— where the Oblation is express the other included And again he summed up the Gospel he preached and which Believers received and in which they stand and by which if they keep in remembrance they are saved 1 Cor. 15.3 4 5. to this How that Christ died for our sins according to the Scriptures and that he was buried and that he rose again the third day according to the Scriptures and that he was seen c. In which the Humiliation and Exaltation of Christ is comprehended his Oblation express his Intercession and coming again included in that saying According to the Scriptures And such a brief sum explicated 2 Cor. 5 14-24 And so in such a brief sum the Love of God to Mankinde is testified 1 Jo. 4.9 10. Vers 14. Ioh. 3.14 15 16 17. In this was manifested the love of God toward us because that God sent his onely begotten Son into the world that we might live through him Herein is love not that we loved God but that he loved us and sent his Son to be the propitiation for our sins And again shorter and the same was in like manner testified by our Saviour and that also as the Ground of Preaching the same for Men's healing and as the Oblation and Love of God to Mankinde appearing there-through is sometimes named for the whole Testimony so in some places it is shewn how this known and believed saveth and leadeth into all Truth and so teacheth Believers I will instance but two places 1. Tit.
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
fore-included and mentioned namely That 5. For all this good purposed for and to Believers he hath so ordered his Purpose in his Counsels Joh. 1.13 Rom. 9.6 7 8 9 10 11 11.4 5 6 that it shall take place for effecting and communicating all this rich free and spiritual Goodness not according to Man's natural or first birth of what Family or Man soever born or by what Name in respect of that birth soever called nor according to the Dignities or Degrees or Estates conferred on Men in this World nor according to the Learning Wisdom or Workings of Men of what sort soever but according to the Election of Grace that is as his free and rich Grace in Christ being discovered gains in to believe and in being heeded and believed doth chuse or elect that is sever from the manners and fellowship of the World and unite and bring into oneness fellowship and conformity with Christ and so with his And this is that assured to Abraham That in his Seed all the Families of the Earth should be blessed so as there is blessing in Christ for all Nations and Families and that blessing truely held forth for all in the Gospel given him to preach as is foreshewed so that any of all the Families of the Earth however bounded or different in their earthy or natural Births Habitations Prerogatives Names or Works may in beholding this Grace of God in Christ as displayed be brought in to believe in Christ and so receive of the blessing that fore-was in him for them and so in views and heeding the Grace seen and believed be by it elected chosen out of the Worlds Fellowship and State into union and Fellowship Conformity with Christ Joh. 1.12 13 3.3 5. 2 Thes 2.13 14. 1 Pet. 1.2 and so to enjoy the Priviledges of the Elect. And so the Children of Ishmael or Esau or any Nations of the VVorld in beholding this Grace in Christ as displayed in the Gospel may come in to believe and therein to the service of Christ that is now come forth of Jacob and abiding in believing that electing Grace be through the belief of it elected And this the Apostle renders as the proof of the Righteousness of God and the Immutability of his Purpose Rom. 9.5 6 11 13 14 24 25 30 31 32 33 10.1 2 3 4 in taking the Gospel from the Children of Jacob that heeded not this electing Grace but strove to attain by their works and giving it in a sort to the Children of Esau the Gentiles that in the Gospel-Call imbraced it and yet affirms this cast-off Israel in returning to view and imbrace the same shall also be again received Rom. 11.23 So that the Purpose of God remains firm That his Purpose of all these good things pertaining to Eternal Life shall stand take place come to pass Rom. 9.11 11.5 6 7 not according to Men's works but according to the Election of grace is that is heeded and takes place and goes on in the Believers as is shewn in the Cautions in the beginning of this Discourse of Purposes and needs not be repeated again And yet because of the stumbling of some by some different Phrases and Terms in which these Purposes and this Election of Grace is set forth I shall a little farther treat of them in another way namely by considering that famous place to which every Dissenter from us in this resorts to ground his Opinion on in this business of the Purposes of God in Rom. 8.28 29 30. let us mind what is there said CHAP. 6. Of Romans 8.28 ANd we know Rom. 8.28 that all things work together for good to them that love God to them who are the called according to purpose Verse 17 18 The Apostle had before intimated a certainty of the sufferings of those that are the Sons of God by Faith and yet comforting them with the greatness of the Glory to be revealed he also intimately admonisheth them to patience of Hope from the consideration both of the expectation of the Creature now subject to vanity 19 21 22 23 24 25 till that glorious Day of the Manifestation of the Sons of God whose deliverance is earnestly expected and waited for and also of the Adoption that is the Redemption of the Body together with the fulness or harvest of the Spirit then certainly expected and till then to be waited for yea he secretly stirreth them up more abundantly to this patience of Hope by the Grace of God in affording them an enjoyment of the first Fruits of the Spirit and to this also opens the way of their safety and preservation and the certainty of it in that way that is by hope even hope for that not yet seen or enjoyed but onely patiently and confidently waited for and because besides the afflictions befallen them they are yet but weak and though God be a God hearing Prayers 26 27 28 yet they know not how to pray as they ought he comforts them with this That the Spirit they receive in belief of the Gospel helpeth them c. and now against all afflictions oppositions and temptations he gives them this farther great consolation All things work together for good to them that long God God is good and doth good and his tender mercies are over all his works and they work from him for good Psal 1.4.5.8 9 Rom. 2.4 Job 33.13 24 even to lead Men to Repentance and so doth his chastisements likewise But to them that believe not and so love not God Psa 69.21 25 109.2 6 Rom. 11.9 but return him hatred for love those things work not so in them to the same end but that which was their welfare turneth to them into a snare But to them that love God all things work together for good Let this be well heeded That the Apostle doth not say Psal 109.4 5 To all that God hath loved or loveth for some that he hath loved or loves have rewarded him hatred for his love Nor doth he say To all for whom Christ hath died and offered himself a sacrifice for some of these tread him under foot deny him that bought them Heb. 10.29 2 Pet. 2.1 Pro. 1.24 Jer. 6.16 30 Heb. 4.1 2 Mat. 22.16 Nor doth he say to all That by gracious means or Ministration of the Gospel he hath called or calleth for some such rebelliously refuse and many not mixing the VVord with Faith are not yet chosen much less doth he say To a Company under a secret Purpose the greatest number of whom cannot yet be known Nor doth he say That all things work together for good to any because they love God as if that were the deserving cause which is but the way and frame of the Heart in which things so work But he saith To them that love God and mark that he speaks it not as a peculiar thing revealed to and so known by him and some
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
of living Waters Psa 36.9 Jer. 17.13 Mal. 4.2 Col. 2.3 9. Joh. 1.16 of Light Life and Spirit the Sun of Righteousness in whom all Light Life and quickning is in whom the fulness of the Spirit of life is and from whom it flows and so those that through Grace believe on him receive of his fulness and see light in his light and so in beholding of and believing in him the same Spirit that is in him floweth into them Joh. 3.6 and effecteth the minde and disposition of Christ in them which is also called Spirit in which respect Christ is said to dwell in them and the Holy Spirit is said to dwell in them who as proceeding from Christ and remaining in him so he entreth their hearts and worketh this new Spirit or disposition in them and by his light and operations dwelleth in it and so in them and this Spirit effected in them and dwelling in them they have derivatively from Christ and it cannot be had divided from him but they believing in him Eph. 3.16 17. have it of and from him and him within and by it and so they have him and this Spirit of and from him in their hearts by Faith 2 Cor. 4.13 2 Tim. 1.7 1 Ioh. 4.4 and it is in them a Spirit of Faith the Spirit of Power of Love and of a sound minde and this Spirit dwelling in them is greater and stronger then the Devil that is in the World so that they may full readily mix the Promises with Faith 1 Ioh. 5.4 5. yea and believing in the Son of God overcome the World their Faith being their Victory whereby they overcome And thus we have seen the Promises to Believers in their spiritual frames and exercises are many the Promises to them abiding in the Faith given them are many the Promises that they may abide many and the helps for their abiding many and all gracious from the Almighty God of Truth through the Mediator to Believers to whom Faith is given that they may and whoever as they may mix the Promises with Faith and so accepteth the Grace given may have the Assurance of Faith even for his perseverance in which the following Promises will be still farther helpful also let them be considered CHAP. 5. Of the Promises to be fulfilled to Believers after this Life THe fourth sort of Promises are those which are to be performed to Believers when they have lived and died in the Faith when their Battel is fought their Race run and so they have finished their Course and kept the Faith and so overcome The Promises to be then performed to them be great precious and of three sorts 1. Such as are to be performed to them at their death as all shall but such as survive at the coming of the Lord to whom such Promises not needful nor suffer they loss 2. Such as are to be performed at the Resurrection of the Just in the personal coming of the Lord. 3. Such as are to be performed when Christ delivers up the Kingdom to God the Father and so God is All in all I shall according to what I finde hint somewhat of each I. For the Promises that shall be performed to Believers at their death 1. They shall rest from their labours sorrows Rev. 14.13 Isa 26.20 21. 57.2 Ioh. 3.17 18. Zach. 9.11 12. 1 Thes 4.14 Ioh 17.13 16. 19.25 27. combates with temptations being kept as in Chambers of safety till the indignation in which the inhabitants of the earth shall be punished have gone over them all yea they shall enter into peace their bodies resting in the earth in their several places as in beds of peace and though in respect of the enjoyment of the great hope their bodies be as Prisoners yet are they at rest and free from all trouble and fear and so Prisoners of hope that sleep in Jesus and shall be raised at his coming to see him and come with him so it is a blessed sleep and rest 2. Their Spirits or Souls shall walk in their uprightness in the presence of Christ their Righteousness and under his Wings Isa 52.2 Rev. 6.9 10 11. Phil. 1.21 23. 2 Cor. 5.1 2 6 7 8. as the Altar of safety and solace enjoying a more full sight of the Person of the Lord Jesus and being nigher and having more full fellowship with greater rejoycings in him and with him and with the Spirits of just Men made perfect of which they now are then ever they did or could have enjoyed Heb. 6.12 15. 4.3 4 10. while they were in mortal bodies in which respect as touching their Souls they may be said to inherit the Promises to enter into rest and in both these respects the day of their death is better to them then the day of their birth was 3. Their works do follow them Rev. 14.13 Ioh. 15.16 2 Pet. 1.15 1 Tim. 6.14 2 Ioh. 8. 1 Thes 2.19 20. 2 Cor. 10.15 16. Heb. 11.4 12.1 that which through Faith working by love they have done in their preaching the Testimony of Christ their works of mercy their prayers their sufferings and constancy therein in bearing witness to the Truth and against Antichrist have not only had their fruits for holding forth the Faith and winning in others to God in their life-time but in the efficacy of the Truth witnessed by them in preaching and suffering in answer of their prayers and the memory of their good examples their fruits shall remain yea also multiply and encrease upon their account after their decease II. For the Promises to be performed to them at the coming of the Lord Jesus in and at the Resurrection of the Just they are of great and glorious things as to instance some of them 1. Their Bodies shall be raised again not corruptible 1 Cor. 15 23 42 45 52. 1 Thes 4.16 Phil. 3.21 Mat. 22.30 weak and mortal as before they had been but incorruptible powerful immortal and glorious at the very coming of Christ yea so as they shall be as the Angels of God though not Angels and Spirits onely Mar. 15.25 Luk. 20.35 36 Rom. 8.23 yet as the Angels and spiritual equal to the Angels for impossibility of dying or falling for strength agility swiftness of motion in ascending or descending and moving every way Thus shall their bodies be raised and united to and possessed of their own perfect Souls or Spirits for ever being both moved and carried about by the divine power 2. 1 Thes 4.17 Isa 9.4 5 6. 11.4 30.27 28 60.12 Zach. 14.5 2 Pet. 3.7 See Part 2 ch 17. Being so raised and made spiritual and glorious in Soul and Body they shall in a moment ascend and meet the Lord in the Air and so be ever with him yea come along with him to that great Battel in which shall be no carnal Sword no confusion no garments of any Saints rolled in blood and yet the
Prov. 1.22 23. 9.2 6. Isa 55.2 7. of the Promises of God in the three several Heads or Branches it appears That the Love and Free-Grace of God in all appearing hath enough in it to call and draw in the worst of Men and Unbelievers that hear it Rev. 22.17 Joh. 3.33 Rom. 3.4 1 Joh. 5.10 to repent and believe and to confirm the Faith of Believers and to lead â—em to the assurance of Faith for perseverance Oh that Men would believe God more then Men and not make him a liar to justifie Men and surely the Covenants of God are suitable to the Gospel of God and his Purposes and Promises of which next An Explicite Declaration of the Testimony of Christ c. PART VI. CHAP. I. Of the Covenants of God with the two publick Men. THE Covenants of the Lord are sure and according to his terms of covenanting shall certainly be performed to every Iota but those I am now to consider be such as pertain to life and godliness and so to Salvation And therefore I shall endeavour to set them forth as upon search in and by the Scripture understood according to the Testimony of Christ I finde them either made or promised to be made beginning with those already made and so I shall begin with the two publick Men the first Adam and the second Adam I. What the Covenant made with the first Adam was is not exprest but as it may be gathered by the story and elsewhere in Scripture what such great goodness extended obligeth to and so it cannot be denied but that the Grace of God in the Creation of the Heaven and Earth and a world of Creatures for Man and Man himself in the Image and likeness of God and making him a publick Man and common Father of all Mankinde that were to proceed naturally from him and set him in a place of pleasure and appointed him a service of delight in dressing the Garden making him Lord of all the Creatures below affording him Liberty of Communion with the Creator and a Tree of Life on which eating he might be immortal and live for ever This did oblige him to believe and acknowledge the Word Wisdom Power Truth Love and Goodness of God his Creator and therein to love the Lord his God with all his Minde Heart Soul and Strength and his Neighbour even all Mankinde that was to come of him as himself and so to walk in this belief of God and love of God and his Nieghbour doing whatever God should say unto him from that natural Principle of Righteousness God had implanted in him and though this was to works yet I cannot for all this say God made with him and put him under a Covenant of works to do and live or by doing such things to live not onely because I finde no Record of any such thing imposed by such an Obligation from God on him nor engaged and promised so on the part of Adam but because God in breathing into him the breath of life and making him a living Soul Gen. 2.7 1 Cor. 15.45 Gen. 1.27 Eccles 7.29 Col. 3.10 did so frame him to the likeness of God in Righteousness and Holiness inspiring such a Disposition into his Soul and Aptitude into his Faculties Parts and Members that it was natural to Adam and he freely inclined so to love God and his Neighbour and apted with motion and strength to have walked out in that love yea as natural as for the Sun to give light or the Fire heat or the Earth to bring forth its fruits so as no outward imposed or inforced Law was needed nor was he under the power of any such either to charge or to accuse or excuse If any reply That he was under a Covenant of works because he was set to dress the Garden Gen. 2.8 15. I answer That God put the Man in the Garden to dress it and to keep it is true but That he made that as a Covenant of Works to put Adam under a Covenant of Works it being so easie and delightful it doth no more appear to me then God calling a People out of Darkness and Bondage into Light and Freedom chusing them in and building them on his Son to offer up by him spiritual Sacrifices 1 Pet. 2.5 9. Luk. 1.74 75. and shew forth his praises and serve him in Righteousness and Holiness should be a putting them under a Covenant of Works If it be replied That the Lord commanded the man saying Of every Tree in the Garden eating thou shalt eat or Gen. 2.16 17. thou maist freely eat but of the Tree of knowledge of good and evil thou shalt not eat of it for c. I answer This implies that Adam knew the Nature of all the Trees and shews the great Liberty that God gave him in his delightful business of dressing the Garden to eat of them all but one and shewed him the danger of eating of that one to keep him from it and therein gave him both the Oportunity and Liberty of exercising the Freedom of his Will in shewing forth his well-pleasedness with and freeness of abiding in the way of his Creator which else he had been in a sort necessitated to and could not have shewn forth that Freedom as now he might And this is not like a Covenant of Works enjoyning Works unless any will have a ceasing from one Work to be the Works to which if any should tempt him he could not plead want fasting Mat. 4.2 hunger all which was on him that overcame to weaken or necessitate him to it and the Truth is 2 Cor. 11.3 See Part 1. ch 9. 10. Had he abode in the belief of the Word of the Lord he had not eaten of it and so fallen So that by all I can finde The first Adam was under a Covenant of Grace Grace obliging and Grace given leading and so at least a gracious Covenant and so was all Mankinde at first in him during his innocency unless one should deny any thing freely from God to be of Grace and free and undeserved Favour but onely forgiveness of sins and that which follows thereupon and so exclude not onely Adam in his innocency but the Holy Angels also from being under Grace or free Favour But Adam in the Female first and then thereby in the Male listened to the Tempter questioning the Truth and meaning of the Import of the plain Saying of the Lord and so let go his Faith or believing of God's Word and so eat and sinned and fell Gen. 3.1 7. Rom. 5.12 18. and so all Mankinde sinned and fell in him and so in this his fall he lost his righteous Disposition and aptitude to love God and his Neigbour the Law of Righteousness was now out of his heart and a contrary Disposition sprung up therein from the poysonous VVord of the Serpent received and so he and all Mankinde in him fell under the Covenant and Law
calleth them that they may turn to him believe and live and that whoever cometh to him in this his Call Joh. 6.35 37 40. he will not cast out but receive them and give them eternal Life and raise them up at the Resurrection of the Just at the last Day 3. Upon the part of the Father again to Christ That he shall sit at his right-Hand till this Ministration be accomplished Psal 110.1 2. Isa 53.10 11. Joh. 3.35 36. 14.21 17.23 and that he will beat down his Foes and Enemies and make them his Foot-stool and he shall see his Seed and the VVork of the Lord shall prosper in his Hands and he will accept and love all his Seed that believe in him and love them even as he loveth him and that though the Devil with all his Serpentine Seed oppose his Ministration and hold out many from coming in to him Psa 2.9 22.27 28. 72. and seek to delude and turn aside such as are coming and raise up Persecution against him in the World yet his Ministration shall be effectual in many and he shall see his Seed and of the travel of his Soul and shal overturn and judge all his Enemies and then all the ends of the Earth shall remember and turn unto the Lord and come and serve and worship him and then he and all his Seed shall have a new Heaven and a new Earth and shall have the Kingdom and be in his presence with everlasting joy for ever and ever as is shewn before in the Testimony of Christ and Purposes and Promises And this is the everlasting Covenant confirmed in Christ for him and all his spiritual Seed Psa 89.19 37. Joh. 6.56 58. Gal. 3.16 17. Rev. 22.16 Mat. 22.43 44. Rev. 1.8 11. 2.8 3.7 14 21.6 7. and stands fast with him for them for evermore This was confirmed in Christ that spiritually was before Abraham before made to Abraham and so before the Covenant made with David for Christ also is the Root and Lord of David and indeed the Covenant made and as made with Christ is the onely original Covenant and that out of which all Covenants are derived that are for the good of Mankinde or Believers yea without this none could have been for the good of fallen Mankinde and the happiness of Believers And for the right understanding of all and every Covenant of God this is first to be understood The differences between the two publick Men the natural and the spiritual The Covenant under which the first fell and under which the second was made and having satisfied upon that account the Covenant both of Grace and Glory made with confirmed in him and so in respect of the business done 1 Cor. 15 21 22 45 46 47 Rom. 5.14 Mr. O. p. 9. the firmness of the Covenant made in viewing the publick Men oppose the second publick Man to the first publick Man and the spiritual Seed come into the second to the natural Seed come forth from the first and so what we have from the one to what we have from the other and not in such business oppose the first Adam to the Saints but to the King of Saints of whom he was a figure But now I will endeavour to say what I finde of Covenants derived from this made with Christ and through him made with Mankinde or with Believers and so to begin next with Mankinde CHAP. 2. Of the Covenant of God made through Christ with Mankinde VVHat that Covenant is That God hath through Christ made with Mankinde was not so cleerly opened in the beginning when first made as since and yet still it is not so cleerly express in any one place of Scripture as to be plainly there read but in searching and comparing divers places together it is to be found and so this we finde 1. Jer. 5.22 24. Job 36.24 33. 37.3 4 24. That the mercies of God extended to Mankinde through Christ the preservation and upholding the Heaven and the Earth and the Creatures in both and ordering all so sweetly by his providence for the good of Men yea the hinting and rumour of a Saviour extended through whom all this mercy is shewn All this doth still and more oblige fallen Mankinde Psal 104. all even all Men to adore and acknowledge this infinite Wisdom Power Mercy and Justice Love and Goodness of God and so to fear love and trust in him with all their Hearts Minde Soul and Strength and to love their Neighbour as themselves and to walk in this fear and love doing whatever the Lord hereby requireth of them and there is no natural Son of Adam Rom. 3.10 11 19. 2.19 that can free himself from being under this Law since the fall of Adam nor yet fulfil it and though God in and by Christ and so Christ doth not set Men free from being under this Law in themselves till his season nor will judge them in justifying or condemning them by it Rom. 2.24 15. 3.19 20 21. 5.20 Act. 14.17 17.26 27 28. yet there is an usefulness of it that is good in his sight and profitable for Men to which his mercy obligeth and that is that by the effects of this Law upon their Hearts requiring and excusing and accusing they see and acknowledge their sinfulness and the vanity of their best doings and so their need of a Saviour and Mercy through him that they may so seek after God and finde Mercy and free-Favour with him and this sense and use of this Law is also a part of his Covenant But to proceed 2. In the rumor of Christ to come at the beginning Gen. 3.15 1 Joh. 3.5 8. Heb. 11.6 Lam. 3.25 26. there was testified the Love Graciousness and Propitiousness of God in providing such a Saviour through whom Remission of sins and Life is to be had so as this engaged to believe him to be gracious a Forgiver of sins and a Giver of Grace and Life to such as seek him 3. Act. 14.17 17.26 27 28. Psa 19.1 6 Rom. 10.18 2.4 Psal 145.8 9 17 18. See Part 3. ch 1. The Mercies of God extended unto Men in his Works of Creation and Providence do witness forth the Truth of that-first rumored namely That there is some Atonement and Propitiation with God and that he that is so true and righteous is therethrough gracious and merciful which witnessing of his Goodness to Men engageth them in acknowledgment of their own short coming and inability to answer that Obligation in which they are naturally bound to love God c. in this acknowledgement to believe his Graciousness and therethrough to believe in him for life and in that Belief as a Testimony of Love and Thanks to him according to Light and Strength given to live to him and wait for his coming By all which considered we may understand That the Covenant of God
through Christ with Mankinde in beginning was and so still is 1. Act. 14.13 14 15 16 17. 17.25 28. Rom. 1.19 20. 2.4 5. Psal 19.1 7. Prov. 1.20 23 24. 8.1 6. Joh. 1.4 5 7 8 9. Isa 45.22 23 That he would extend Mercy use Means and give forth such Testimonies of his Goodness in and through Chrst the promised Seed to all men that they might behold and in beholding repent believe and be saved yea so verily That whoever did not then repent and believe it was because he was then found hardening his own heart and willingly refusing In which God is was and will be found faithful for ever and Refusers left without excuse when Believers saved 2. Iob 37.2 Prov. 3.5 6 32 33. Isa 45.21 22. Iob 35.10 11. Psal 33.8 Psal 14.2 3. Rom. 2.10.22 23. Psa 36.6 7. 100.1 2. 117.1 2. 130.4 That Men should hear his Voice minde and behold his Goodness and so believe him to be Great Righteous and Gracious and so fear him and stand in awe of him and in this belief and awe of him to acknowledg the Righteousness of that Obligation which naturally obligeth them to love the Lord with all their Heart and Soul and Strength and their Neighbour as themselves and to walk in that Love and so their own short coming of it and inability to answer it and their due and just desert of curse thereby and inability of themselves to avoid it and so being abased in themselves and believing his Goodness and Mercy to hope therein and cry to him for it and so believing in him in Testimony of Thanks to yield up themselves according to light and strength given and received to live to him which is the most in this Covenant required 3. That those who by the Testimony of his Goodness do thus believe him to be Psal 107.43 33.15 16 18 19. 36.7 8 9. Lam. 3.25 26. Heb. 11.6 and to be Great and Gracious and from thence abasing themselves do hope in his Mercy and are so found coming to him he will give them Understanding and bless and save them yea even in such believing how weak soever it be if it be according to the Light and Strength in the means given and received And this is all I can finde to have been in the beginning and from the beginning of any Covenant made by God with Mankinde through Christ and under this Covenant in their time ever were still are and will be all Men in their several Ages from the beginning to the end of this World If any reply That here is nothing mentioned of Men that they have engaged themselves to God in for performance of and how can that be called a Covenant where both parties have not engaged I answer Where there is an Engagement between two and the one a publick Man the several Engagements of the Particulars concerned in that publick Man is not necessary to make it a real Covenant And this will be yielded if Reason it self were made Umpire That a Lord of a Mannor may make a Covenant with his eldest Son about the disposal of his Lands Rents Goods and Priviledges to such and such Children Servants and Strangers also that are yet to be born on such and such terms to receive all engaged to them and this a Covenant to stand firm to all effects and they all as they come forth be accordingly engaged and so to receive that given or else be rejected and shall not Faith acknowledge That The Great and Mighty God Psal 24.1 2 5. Mal. 1.6 The Father of Jesus Christ The Lord and Master of us all may make such a Covenant for Men who are his own Creatures and pass it over to his own Son his first-Born and shall not all Men be engaged in it for receit or for rejection were not the denial of this unreasonable But if Understanding and Faith be asked they will soon tell us That both parties have engaged in this Covenant that God made with Christ the second publick Man for Men seeing he interposed for and undertook in the Nature of Man Gal. 4 4. 1 Tim. 2.6 1 Cor. 6.19 20. Deut. 29.14 15. to satisfie the Obligation under which Mankinde was fallen and having so bought them he as their Lord and Representative did in his Father's Engagement to him so engage for them and are they not then all engaged yea have they not all in the publick Man engaged and are by him engaged could Moses the Mediator between God and Israel enter into Covenant those that were far off and yet to be born and shall not the Lord of Moses The Mediator between God and Men do as much for all Men and was that a sin in those 1 Tim. 2.5 2 Sam. 21.1 7 9 14 15 16. that so many Generations after thought themselves not engaged in the Covenant made by Joshua their Leader into Canaan and the Elders of Israel though unadvisedly made and took courage to break it and will it not be a greater sin in any Man to think himself not engaged in this Covenant made by Jesus Christ the publick Man in the behalf of Mankinde surely all that know this Obligation will confess it a gracious Covenant and themselves engaged in it And yet I may say both That all Men are engaged in it by their natural Fathers in that Adam Seth c. yea Cain also did subscribe to iti n their offering of Sacrifice and after Noah also the Father of all Mankinde now living and many have been and are that have personally engaged according to that Testimony Joh. 3.33 he that hath received his Testimony hath set to his Seal That God is true for so those that believed the Graciousness of God in this Obligation and profess themselves That they would so seek and serve him they and their house as Joshua did did therein subscribe to the Goodness and Equity of the Obligation Josh 24.15 and therein engaged themselves and those under their Tuition to the observance of it Ier. 2.20 21. 1 King 2.38 42. And if such willingly turn aside their sin is so much the greater and their Condemnation will also be verified just from their own Mouth But we need not reason it out it is expresly writ That some in the acknowledgment of it did offer Sacrifice did call upon and were called by the Name of the Lord Gen. 4.3 4 26. 6.2 and these with all under their Tuition in that Profession were called The Sons of God Gen. 6.1 till the Profession received in that Tuition were cast off and the residue of Men called Men or the Sons and Daughters of Men. And those that were under this Obligation not onely Subscribers Gen. 4.3 4. 5.3 22. Heb. 11.2 3 4 5 6 Gen. 6.8 9. 1.7 but upright in believing with the Heart and so walked with God they were accepted and approved of God also and called
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
little lower than the Angels f Psal 8.5 yet truely in a measure in the Likeness and Image of God which appears in Scripture to be I. For Uprightness in Holiness and Righteousness so as his Heart was naturally inclined to love God with all his Minde Heart Soul and Strength and his Neighbour as himself I Gen. 1.27 Eccles 7.29 Jam. 2.9 Eph. 4.24 Col. 3.10 II Gen. 1.28 Psal 8.6 7 8. and all his Powers apted freely to walk out therein without compulsion of any outward Law II. Lordship and Dominion over all the Creatures below made for him in the Earth and Sea and Air. III. A Capacity of Immortality III Gen. 2.17 Psal 8.3 8. 49.12 20. Rom 5.12 6.23 and living in his Happiness for ever so as if he acknowledged his supreme Lord liking and continuing in the Condition and Honour he was put in forbearing the eating of the Fruit of one Tree he should not die but live and enjoy his Happiness for ever otherwise he might become as the Beasts that perish 4. He furnished this first publick Man and so all Mankinde in him with sufficient furniture that he might abide in his happy Estate I. I Eccles 7.29 Eph. 4.24 With an inward and natural Principle and Inclination to love God and his Neighbour and Aptitude and Strength in all his Faculties and Powers of Soul and Body to walk out therein so as there was in him no occasion of stumbling or any thing to withdraw or move him to turn aside g 1 Joh. 2.10 nor any thing besides God that he needed to desire or fear to move without him h Gen. 1.31 II. II Gen. 1.28 29 30. Psa 104.1 15 16 24. 8.2.3 9. 19.1 7 With an outward furniture of Creatures in Heaven Earth and Sea shewing forth the Glory Love and Bounty of his Creator all at his service and fitted for all Accommodation for the well-being of his Life to walk cheerfully before God III. III Gen. 2.8 9 10 15 16 19 22. 1.28 3.8 With an easie and pleasant service in a place of delight and pleasure where also he had the freedom and opportunity of meeting with and enjoying intercourse and communion with God IV. IV. Gen. 1.29 2.16 17. With an inward Liberty of will and power to use it in chusing or refusing that so his Obedience might be voluntary and outward Liberty given him freely to eat of every Tree in the Garden but onely one of which one he had the advantage by the forbearance of it to testifie his thankfulness to his Creator and his delight in him and well-pleasedness with his will and works which without this had been wanting to him V. V Gen. 2.16 17. With Instruction of the Nature of that forbidden Tree and what the event and danger would be if he did eat thereof So that in all this the great free and undeserved Love of God to Mankinde doth so appear as may lead to Admiration O what is Man that was made of the dust that thou shouldst be so mindeful of him and set thy Heart on him and so love and bless him i Gen. 1.28 18.27 Job 7.17 Psal 8.4 144.3 Object If it be replied But God might have made this first Adam so and such as he might have been in an absolute necessity of living for ever in immortality and so in an absolute impossibility of falling or changing Answer To this I might return Answer Shall he that contendeth with the Almighty instruct him he that reproveth God let him answer it k Job 40.2 But I will endeavour to satisfie I. If God had made Man in himself immutable and so in an absolute impossibility of changing he had not made him a holy Man onely but God also for that is his peculiar to be in and of himself immutable Mal. 3.6 Jam. 1.17 II. God at first and in the beginning of his way exalted his Son that was with him the same God so that it is his peculiar with the Father to be in and of himself immutable l Prov. 8.22 23 Joh. 1.1 2 3. 17.5 Heb. 13.8 nor can any Creature partake of that immutability and blessed immortality but as they have it derivatively from him m Isa 40.8 1 Pet. 1 2 24 25. III. God willed to make Man a little inferior to the Angels n Psal 8.5 as the second Man was for a little while o Heb. 2.7 Now the Angels were not so made that in and of themselves they were in an utter incapacity and impossibility of changing or falling into death yea many of them did so fall p 2 Pet. 2.4 Jude 6. Job 4.18 19. and those that are now established that they cannot fall had that establishment and impossibility of falling derived to them from the Word that is the Son of God whom God had exalted above all in Acknowledgement of whom and well pleasedness with his Exaltation and Dominion they were through him Elect and so his holy Angels q Heb. 1.4 5 6 7 13 14. Prov. 8.22 23. Job 38.3 7. 1 Tim. 5.21 2 Thes 1.7 Mat. 22.30 as most propable the first man in continuance might in the same Acknowledgement have been by the same Word without his taking flesh and dying And such as now believe on him shall be in the Resurrection of the just in which they shall be equal to the Holy Angels r Luke 20.36 And had the first Man been made in and of himself in such an immutability he had been made superior to the Angels Psal 8. but he was made a little inferior to the Angels though superior to all other Creatures and preferred before the Angels in Lordship over the Works of God's hands and his Liberty and furniture for abiding is fore shewn So that the Love of God to Mankinde had its first appearance in and through this first publick Man in the Creation and furniture and blessing of him and what God did to him he did to all Mankinde in him for all Mankinde were in him and so while he abode in his innocency alike righteous in him and alike beloved in him in their species as Men so as none yet in or by him sinners and so none hated none reprobated for all were in him as Men and in no other Man neither was there any other Man in being nor in purpose as Man before him he was the natural Man the first Man in purpose and being as Man and there was no other Man before or with him for Men or any Men as Men to be beheld considered beloved or chosen in The Lord Christ as Man is the second Man the last Adam the spiritual Man in whom is no Man or Men but such as were first in the first and natural Man have their being in him and come forth from him and first bare his Image and after in a supernatural way are spiritually brought into the second and
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
Iota of it 2. The Truth of God that said Gen. 2.17 Rom. 6.23 In the day thou eatest of that forbidden Tree in dying thou shalt die and the justice of God that had ordered the cursed Death as the wages of sin must be fulfilled and satisfied and will admit of no forgiveness or peace till this Death and Curse be executed and therein justice satisfied and Truth fulfilled And if Adam or his Natural Race suffer it they perish in it and can no more get out of it again Psal 85.10 11. 68.20 to come into any new terms of Grace so that less will not serve than such a suffering in which Mercy and Truth may meet Truth be fulfilled and spring out of the Earth and so Death overcome 3. Death Curse and the Devil that had gotten the Victory over Man Mat. 12.29 Luke 11.21 22 Hos 13.4 and held him Captive as a slave in bondage to sin and under the fear of Death will keep their hold and power over Man till for sin he perish in this first denounced and deserved Death unless by a stronger power they be overcome subdued and captived which Adam and all his Natural Race were not able to do 4. The Wound of Guilt and Curse made by sin in the fall will not be healed the breach will not be made up peace for Mankinde with God will not be made so as a door and passage may be opened for God according to Truth and Justice to be propitious to Man and to extend the Fruits of his Love and mercy to him and for Mankinde to escape perishing in the first Death and to come into God for favour again unless a sin-offering or propitiatory Sacrifice of sufficient value and worth to appease the wrath deserved and satisfie the justice offended and purchase a release of all Mankinde from the sentence of the Law into the dispose of the Offerer be made which fallen Mankinde could never have found out nor could all the Creatures made for the use of Mankinde have been fit or sufficient for such a Sacrifice a Psal 49.7 8. 50.8 13. Mic. 6.6 7. Heb. â—0 1 4. into such a depth of misery and helplesness was Mankinde fallen and so far necessitated to perish And yet is not this all the misery and necessity of perishing that Mankinde fell into by the fall of the first Man but there is more mischief evil still into which Mankinde is fallen that requireth more for his help and recovery than hath in this foresaid in this Chapter been spoken for though God should be so gracious as in Love to Mankinde to finde out and give such a Ransome a propitiatory Sacrifice as in which in respect of the first Transgression all that necessarily flows from it Truth is fulfilled Justice satisfied Law answered the Davil in his first work overthrown and Death so overcome that all shall be raised out of it the Enmity that in the respects beforesaid was in the way between God and Man slain and all that was contrary to Man taken out of the way and Mankinde released from perishing under the first sentence into the dispose of the Ransomer and so Peace being made the door opened through which Love and Mercies flow from God to Mankinde by which Men might come in through the same door into favour and fellowship with God again surely for God that was so highly offended by Man to do all this for Man must needs be confessed unconceiveable and infinitely great and free-love to Mankinde deserving and fitly moving the return in Repentance Faith Love and Obedience in which Men might receive and enjoy such favour and fellowship with him But yet for all this there is such an evil disposition and enmity against the minde of God within Man in the heart of Man diffusing it self throughout all the powers of a Man and ruling the Man that without something by all this done for Man without him there be still farther something supernatural done in him Man of himself though all this be told him neither can nor will come in to God again at this door he hath opened for as may be seen in that said in Chap. 10. 1. The Heart and Natural Disposition and Inclination in Man was so poysoned with drinking in the suggestions of Satan Eccles 7.29 Rom. 8.8 Col. 1.21 Jam. 3.6 Mat. 12.29 2 Cor. 10.4 1 John 4.4 and so filled with high conceits of his knowledge of good and evil that it is filled with an aversness and enmity against God set on fire of Hell or the poyson of the hellish temptation first received from Satan in the heart and it must be a power stronger than the power in Man or Devil that can master and overcome this disposition 2. Satan though in Chains of Darkness Iuk 8.12 1 Pet. 5.8 2 Cor. 4.4 1 Joh. 5.19 yet according to the Limits permitted him for a time goeth about with all his malice and subtilty to keep Men out from the knowledge of the great love and gracious minde of God manifested in the Ransome and Sacrifice found out and given that he may so keep them from Repentance and Faith and so from receiving the Love of the Truth to be saved and so from coming into favour and fellowship with God again Col. 2.14 15 16. and there needs that power that hath overcome and will overcome him to help against this evil that we may come in to God And if God have done this for Mankinde also so as he hath exalted the Sacrificer Isa 42.1 8. 61.1 2 3. John 1.9 Act. 13.46 5.31 32. and filled him with immeasureable fulness of Spirit to send forth to enlighten every one that comes into the World and set him forth a Light and Salvation yea making him a Prince and Saviour to give Repentance and Forgiveness of sins 2 Cor. 5.19 20. Act. 26.18 Joh. 6.44 45. so as Divine Light and Power is extended by him in the means making known and applying the Vertue of this Ransome and Sacrifice to the Minde and Heart of Man that may enlighten Man's Minde and flay the Enmity in his disposition subdue his aversness and reconcile his Heart to God Tit. 3.4 5. affording therein power to overcome the wicked One without which no Man will or can come in to God Oh how abundantly doth the love and pity of God to Manward appear and flow forth to save who is able to comprehend all this great love Yet notwithstanding all this there is something farther needful for Mankinde even such of them thus far called that they may abide in this Grace be preserved from perishing in a second Death and have Eternal Life for though Peace be made for Men and all the sins seen in them flowing from the first Transgression necessarily and chargeable on them by the Law as they fell under it in Adam were charged on the Sacrificer and are by him cleered and done away and Men
Witnesses and remaineth in the Heavens till the time of the restitution of all things this is that Jesus and this Jesus is the Christiand all that the four Evangelists writ Luk. 1.4 John 20.31 Act. 2.36 3.13 16. 4.11 12 c. 17.2 3. 1 Joh. 5 1. Joh. 1.12 13. was to certifie us of this that we might believe that Jesus is the Christ the Son of God and that in believing we might have life through his Name And so the Apostles preached that he is the Christ and proved by the Scripture that this very Jesus whom they preached is the Christ he that believeth that this Jesus is the Christ is born of God and he that denieth it is a lyer Antichrist 1 Ioh. 2.22 More of this is shewn part 1. ch 1. 2. Joh. 1.1 Rom. 9.5 Tit. 3.13 Heb. 1. 2 Tim 2.5 Joh. 3.16 17. Isa 53. Joh. 5. Luk. 1 31. Joh. 1.14 Rom. 1 1-4 Mat. 16.16 Joh. 14 14 18. Rom. 5.17 18. 1 Cor. 86. 1 Pet. 3.18 4.1 1 Joh. 3.16 Act. 20.28 Heb. 2.14 What a one he is is also in the Testimony shewn namely that he is God the great God God over all blessed for e-ever that he is Man a true and very Man of the Seed of David c. that he is the Son of God the onely proper and natural Son of God the Son of God by Divine and unconceivable Generation according to the Divine Nature and by a supernatural conception and by the Resurrection from the Dead and by union in person with the Word and wel-pleasedness with the Father according to the humane Nature as he is Man and God-Man the Son of God the Son of Man in one person being one and the onely proper Son of God the Christ one Lord Jesus Christ in respect of the union of two Natures in one person that is one Son of God that which is done by or in either Nature may in respect of person be said of both so though he was put death in the flesh and God cannot die yet God is said to have laid down his Life for us and his Blood called God's own Blood and so though not Man but God could overcome Death yet this Man is said by Death to overcome Death so with respect to each Nature he is diversly spoken of in respect of the Divine Nature Joh. 10.30 even when he was on earth yet the Father and he were one even in Greatness and Power and yet as he was man John 14.28 to suffer and offer Sacrifice the Father was greater than he and having offered the Sacrifice he is exalted above all Principality and Power 1 Pet 3.22 Heb. 8.1 Col. 2.9 and set down on the right Hand of God Angels Powers and Authorities made subject to him and the fulness of the Godhead dwells in him bodily Col. 1. Heb. 1.3 so as all compleatness is in him he is the Brightness of the Glory of God and the express Image of his Person the Image of the invisible God he is one with God Heb. 5. Isa 4.2 Cent. 5.10 God is in him as is said He is God he is one with Mankinde the Nature of Man is in him as is said He is Man a fit able loving and wonderful perfect Saviour Beauty and Glory Comely and Excellent White and Ruddy the Standard-Bearer and chiefest of ten thousand the Saviour of sinners whose Work and Office is to save sinners the Lover of the Righteous whose Office is to preserve the Righteous such a one he is even the Christ 1 Tim. 1.15 Psa 11.7 Rev. 15.3 Heb. 7. Act. 3.22 Isa 42.1 8. 61.1 4. Heb. 4.14 15 16 5.2 7.15 4.12 the King of Saints the King of Kings the Lord of Hosts and Rules the Great High Priest that orders the whole Worship of God by whom Men may approach to God the High Priest over the House of God the great Prophet that revealeth the Father and teacheth the things of God in a word he is full of Spirit full of love and compassion knowing all things and able to do all things such a one he is 3. Whence he is and that is even from Heaven It was the infinite Wisdom and Goodness of God that found out this Ransom 2 Sam. 14.14 Job 33.24 Joh. 3.16 17. 1 Joh. 4.9 10 14. Rom. 5.6 8 10. Tit. 3.4 Joh. 1.1 14. 17.5 16.28 Act. 3. Joh. 1.4 5 9. Act. 14.17 Rom. 2.4 Isa 45.22 it was the infinite Pity and Love of God to Mankinde that moved him to give and send forth this his Son to become Man and by his Death and Sacrifice to be the Saviour of the World He was with God in the bosome of God glorified with God's own self he came forth from the Father and came into the world again he left the world and went to the Father and now there in his glorified boby remaineth in the Heavens and from thence by his Spirit beholding discerning all things he sends forth of the beams of his light and goodness and so the Father through him in Testimonies of his goodness in mercies and means to draw Men to Repentance and looking to him that they may be saved by him and so Righteousness flows down from Heaven l Psal 85.11 but especially and more abundantly in the Ministration of the Gospel in which God sendeth and giveth his Son to open the eyes of the blinde and turn them c. m Act. 3.26 26.18 and is giving to men the bread of life to feed on n Joh. 6.32 Jesus Christ in that Ministration is coming down spiritually from Heaven the bread of God the bread of life giving life that Men may feed on him and live o Joh. 6.27 33 48. and so is God the Father of lights from whom comes every good and perfect gift and giving p Jam. 1.17 and Jesus Christ is the Lord from Heaven heavenly q 1 Cor. 15.47 and so Jesus Christ by his Spirit the wisdom of God in its Teachings and saving Operations doth not first ascend or spring from within out of the wisdom heart and frame in Men the wisdom that so doth ascend is earthy sensual devilish but this wisdom is above and descendeth from above and so is pure c. r Jam. 3.15 17.18 and entreth into the heart and so springeth up into sutable fruits so that Christ and Faith in Christ and the things of Christ are from above from the grace favour and free-gift of God even as his next personal coming will be of Gods sending him from Heaven s Act. 3.20 4. For what remains to be said viz. what he became what he hath done what he is become what he doth and for whom and what he will do for some and who they be and what he will do against others and who they be this being the Subject of this following Discourse in this part of this
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.
his Word which with an Emphasis and because of the slowness of Men to believe Psal 119.160 is said to be true and for ever and from the beginning and it is rightly called The Word of the Beginning of Christ and The Beginning of his Word because it is 1. The Discoverer of Jesus Christ as the beginning of the new Creation Luk. 24.26 44 46 47. Col. 1.15 c. and so of those things which he was first to do and hath first done in his own Body in offering his Oblation to God and of the things effected thereby of which he is the beginning and by which he is furnished to compleat and will compleat the new Creation as hath been said 2. This that which was first discovered and preached in Paradise Gen. 3.15 12.3 22.18 Joh. 1.1 2 3 4 5 7 8 9. 1 Joh. 2.1 2 3. before the Covenant made with Abraham yea this also first preached to Abraham before the Covenant made with him and confirmed to him after and was preached by Moses and all the Prophets after of which the Spirit in the Evangelists saith In the beginning was the word c. And that which was from the beginning c. 3. This is by the appointment of Christ the first thing to be made known and preached to any and all people Joh. 3.14 15 16 17. Mar. 1.14 15. 1 Cor. 15.3 4 2 Cor. 5.19 20. Act. 2 3 c. and the first to be believed and received that Men may be saved and even this was so first and constantly preached by the Apostles and by Believers first received 4. The History of these things by one Evangelist called Mat. 1.1 Mar. 1.1 Luk. 1.1 2 3 4. The Book of the Generation of Christ Is by another called expresly The beginning of the Gospel of Christ And by another said To be written that we might know the certainty of those things which were declared concerning Jesus Christ by them which from the beginning of Christ's ministration were eye-Witnesses and Ministers of him Yea a fourth addeth Writ for this end Joh. 20.31 that we might believe that Jesus of whom they wrote That died and rose again and ascended into Heaven and offered up the acceptacle Sacrifice to God and now sitteth at the right hand of God is the Christ the Son of God and that believing we might have life through his Name 5. This Doctrine of the Oblation of Christ Gal. 3 1. Rom. 10.8 9. 4.24 25. Psa 119.130 Joh. 3.16 1 Ioh. 4.9 10. Tit. 3.4 5 6. Rom. 5.8 10. Phil. 3.7 8 9. 1 Joh. 2.20 21 27 28. is the entrance into the full Knowledge of Christ and the Enjoyment of the forming of Christ in the Heart it hath the precedency and first entrance into the Minde Heart of those that are drawn to believe aright and in its coming it gives Light and Understanding even to the simple yea the Love of God to Mankinde is therein made known and seen so as by the Divine Force that is in it it draweth the Heart to God and takes it off from other things and so uniteth and conformeth it to Christ and so affordeth it understanding for knowing all that follows in both the other Branches of the Testimony And for all these Causes and in all these Respects it is rightly called The Word of the Beginning of Christ and The Beginning of his Word And yet there is one Cause more for which it may be so called 6. Because it is the great Oracle of God in the holy of holies whence all the Oracles of God proceed Heb. 5.12 6.1 2. by which also the first Principles of the Doctrine of Christ are framed in the Heart of Believers Jesus Christ by vertue of his Oblation is the Mercy-Seat Propitiatory and Oracle in beholding and minding of whom as he hath made Peace by his Death and Oblation and received Spirit and Power as hath been shewn these Oracles are taught us by it viz. I. Rom. 8.3 Gal. 2.21 Heb. 9.22 10.4.7 Psal 40.7 8. 49.7 8. That all Mankinde was through the first Adam lost and are through his fall and from him sinners in themselves their Nature and Ways vile their Righteousness and Works vain their Desert Death and nothing able to help and deliver them but the Blood Death and Sacrifice of the Son of God II. Joh. 1.14 Rom. 4.25 1 Pet. 2.24 1 Tim 2.6 Heb. 10. 9.14 That this Son of God took Man's Nature and became a perfect and publick Man and in that Body of his did die for our sins and rise for our justification and offered up himself a Sacrifice to God for Men and made Peace and obtained eternal Redemption III. Heb. 10.10 12. 8 1. Mat. 17.5 28.18 Rom. 14.9 That God hath so accepted his Sacrifice that he is well pleased in him and hath set him on his right Hand and released all Mankinde over to him and given all Power and Authority into his Hands and made him Lord of all IV. 1 Joh. 2.2 4.14 Joh. 19. 3.14 15 16 17. That by vertue of his Oblation offered and the Father's acceptance of it he is the Propitiation for the sins of the whole World the Saviour of the World and the Enlightner of every one that cometh into the World so as whoever through that Light extended by him believeth on him shall not perish but have everlasting life V. Isa 42.1 2. Act. 3.22 23 24. 26.17 18. Joh. 3.6 That it is the good will of God in Christ toward Men and that the means he useth is to that end That they should hearken to his Son and so believe in him and receive life from him and live to him VI. Joh. 5.28 29. Rom. 2.16 14.9 12. 2 Cor. 5.10 That in his time he will raise all Men and judge them according to the Gospel as they have yeilded and obeyed or persisted in Rebellion and Disobedience to the Light in the means he hath extended unto them for that end that they might have repented All these Oracles come forth from the Oblation of Christ known and believed Heb. 5.12 6.1 2 4 5. and these Oracles minded and believed do teach to and frame in the Heart those first Principles of Repentance from dead Works and Faith towards God c. accompanied with those operations of the Holy Ghost's and tastes of the Heavenly Gift c. mentioned Heb. 6. therefore this Doctrine of the Oblation well called The Word of the Beginning of Christ and also this Testimony of the Oblation of christ Secondly is called The Vision of All that which is the choise of all that God hath discovered Isa 29.11 Rom. 1.5 16.26 Jude 3. and his Prophets have seen and declared in which all Men are concerned and which is needful for all Men and to be declared as true to them for the Obedience of Faith whence also
3 4 5-22 23. it is so opened to us in the Scripture to be by their service and Ministration in the Sanctuary by vertue of the great Atonement made and so by all their Sacrifices Purifications in their Ministration to take away the peoples sins Wherce it is plain their bearing of iniquity was a taking of it away by ministring about and ordering of the holy things burning Incense offering Sacrifices sprinkling the unclean c. which the people were not betrusted to do but the Priests that they might have God's Ordinances and his presence therein with Mercies continued to them and how should the High-Priest bear both the Names and Judgement of the Israelites on his heart but in tender compassion and love to them and care for them so to minister and order the whole Ministration in their behalf And now sure the Truth of all this is found in Christ Heb. 9.24 Iob 5.29 Heb. 2.17 4.15 5 1-9 he doth still appear before God in the heaven of heavens by vertue of his Oblation and Sacrifice by him once offered to take away and so is taking away our daily sins and he able faithful and full of compassion Nor is any other betrusted with this business nor left to approach to God in his own Name All flesh is grass but the word of the Lord that was made flesh endureth for ever But I need say no more to this the words are so plain by Bear to mean it To bear after his offering and By vertue of his offering which was to that end also offered Christ was once offered to bear or that he might bear the sins of many Heb. 9.24 But who are those Many It is evident they are such as are still found Transgressors and have sins daily to take away yea surely such work enough they might finde him so that he might justly complain of them That they trouble him not with their holy Desires Prayers and spiritual Sacrifices for him to persume with his Odours and present to his Father But they make him to serve with their sins Isa 43.22 23 24.25 Amos 2.13 and so weary him with their iniquities that he is pressed with them as a Cart is pressed with sheaves yet he mediateth for pardon yea this many also are more than such as will be eternally saved for it is not said And unto them whose sins he did bear or those many whose sins he beareth he will appear the second time without sin unto salvation But expresly Unto them that look for him which is a distinct expression of a peculiar called out of a general which can be no other but so many of those many whose sins he bears as through his graciousness are drawn to believe in him and love him and so look for his coming to such he shall appear the second time without sin unto salvation So that it is evident here Compare Rom. 5.12 15 18 19. with Rom. 3.23 1 Tim. 2.6 That Many in one sense is as large as All as is elsewhere often But yet it is both here and in some other places in great wisdom express'd in the word Many which will bear out All men living upon the earth in any one age or generation of men And so from Age to Age and from Generation to Generation from the beginning of the World to the end thereof And Christ his interceding for Transgressors is at an end for them at farthest when they die and so all men for whom he offered his Oblation to God not living upon this earth at once in one Age or Generation his Mediation and Intercession that is by vertue of his Oblation once offered is for men in their several Ages And so for some it is past and for some it is to come and for the present living it is now a doing he is now mediating with God for men yea all living on earth that are not yet blotted out of the Book of Life and they are many in which respect also it is said Etcles 9 4 5. 1 Tim 2.5 Isa 53.12 A living dog is better than a dead lion because to him that is joyned to the living there is hope so that by the Types we are led to minde what is found in the Truth according to what is plainly affirmed even That Jesus Christ is the Mediator between God and Men and that he maketh Intercession for the Transgressors Heb. 7. yea and that this may more fully appear what a Mediator he is I may also say as he was figured by Mechizedec that was a Priest of the most high God and a King c. not limited to Abraham's Family or the Israelitish Nation but even over the World 1 Tim. 2.5 6. so in some sense Jesus Christ is a Priest over all the World in that he offered his Oblation for all men and is the Mediator between God and Men in general And he also in such-like sense is a Prophet for the whole World Joh. 1.4 5 7 8 9. Act. 10.36 Mat. 28.18 enlightning every one that cometh into the VVorld and so likewise he is the King and Lord of all in whose hands the power and ruling and Lordship over all is God administring his Providence through the Mediator Christ so that there is such a Mediator between God and Men as is both King Priest and Prophet yea such a one as hath given himself a Ransom for men yea such a one as is one with God the same God and one with men having the Nature of man and so Emmanuel God with us even the Man Christ Jesus who is full of Compassion Love Faithfulness and Power and the prevalency of his mediation by vertue of his Oblation is seen in the preservation of man and other Creatures for man's use and in the patience and long-sufferance of God extended and the means used towards them to bring them to Repentance and Faith and so bringing many thereto All which our sins against Light would deprive us of but for the mediation of him that taketh away the sin of the VVorld Oh gracious and unwearied Mediator And this his general Mediation is for all men as afore opened even for the Transgressors and in saying for all men Believers Saints are included who are also usually called men though not usually called the Transgressors yet as they are men and do in many things offend and so in a senfe are Transgressors they do both need and have their part in this Mediation or the Mediation of Christ thus considered And that Mediation which is more special for Believers or the Mediation of Christ as it is more specially considered as it is for Saints it hath in it also a great deal of tendency for the good of the men of the world seeing his Mediation for the Saints and its prevalency with God for preserving them in the world after they are chosen out of it Joh. 17.15 20.23 and their Sanctification Union Ministration and
any reply That Christ himself as he was the Son of Man and Minister of the Gospel did not as then so know it as to make it known that is it was not as yet given him to reveal This is not denied And if it be farther replied That after his Ascension it was given him to reveal Rev. 1.1 2. and he sent and signified it to his servant John I answer This is true also That then was given him a more full Revelation for opening the things to come contained in the Scriptures Luk. 24.26 27 44 45. than that which he had formerly opened to them in which also the Holy Ghost instructed them Joh. 14.26 15.26 16.13 14 15. Rom. 16.25 26. 1 Joh. 2.27 even about the same things But now indeed he gives to John a more full Revelation visionally with some more particulars explicated as touching the Gentiles of those very things then was before as to the other Apostles by the Spirit in which still it was the Office of the Holy Ghost even by and with the Scriptures forewritten to teach and enable them to teach yea the very hour or day natural or prophetical that is for a year in ordinary account is not so declared or set down that one can certainly know it so as to say and miss not the very hour or day or year in which our Lord will visibly come and not before or after it Whence himself in that Revelation also saith Behold I come as a thief Rev. 16.15 Mat. 24.42 43 45. Mar. 13.35 37. Luk. 21.34 35 36. blessed is he that watcheth and keepeth his garments lest c. And this also of good usefulness for us that we may be alwayes watchful and prepared waiting and looking for his coming that in his coming we may be found well-doing And yet though the precise hour or day natural or prophetical be not of us fore-known yet this we may certainly know first That it will certainly be and secondly That it is nigh at hand yea many wayes evidenced to be nigh even at the doors And this will cleerly appear if we consider these three things in his coming 1. His coming to particular Men in taking away their natural lives 2. His coming in hastning and bringing forth or ordering those works by his providence that are to be accomplished before his personal and visible appearance 3. His personal and visible appearance it self in that manner and to those ends before-shewn It in every sense and consideration will appear nigh it cannot be far off For 1. When any Man dies and gives up the Ghost it is to that Man and so to every Man in the Day of his natural Death in respect of his eternal welfare or wo Eccl. 9.10 11.3 Joh. 5.28 29. the very same as if Christ did then personally come for in what estate of Faith or Unbelief in peace with God or enmity against him and so as in well-doing or evil-doing a Man is found when he gives up the Ghost in the same shall he be found and appear in the Resurrection of the Dead and so dealt with by Jesus Christ in his personal appearance when at his voice the Dead are raised Eccles 3.21 12.7 Rev. 6.9 Luk. 16.22 2 Cor. 5.8 Phil. 1.23 1 Pet. 3.19 Rom. 14.12 2 Cor. 5.10 Eccles 9.5 6. when any dies the Spirit goes to God that gave it and if dying in Faith or gracious Estate it is put under the Altar or wings of Christ in Heaven sometime called Abraham's bosome now the Altar or presence of Christ but if dying in unbelief or disobedient state the Spirit is put in Prison till the great and final Judgement and in the Resurrection of the Bodies the Spirits shall be united again every one to his own Body and appear before the Judgement-Seat of Christ the Body all the time till then being dead and turned to dust it knoweth nothing is sensible of nothing and so an hour a day a yeer or a thousand yeers is all one to them and not so much or so long as an hour to a living Man so that his coming in this respect is nigh and alwayes hath been to every Man in their several ages for of that day and hour knoweth no Man certainly till it come but long it cannot be so that in this respect it is needful to be alwayes ready 2. By his discernable though not visibly personal appearance in bringing to pass and ordering those things that must be done before his personal and bodily coming and which being all done he will certainly and without tarrying come and by which as they are in doing and come to pass he wills us to take notice That his coming draws nigh and is at the doors Mat. 24 4-30 Mar. 13 5-26 Luk. 21 8-27 and that is such things as these the hearing and seeing wars neer or where we live and hearing the rumours of Wars afar off Famines Pestilences Earth quakes then Persecutions and killing such as believe in Christ and live to him and false Prophets arising and deceiving many then the decay of the love of many that have been believers and betraying their Brethren then some saying Here is Christ or There is Christ and some saying I am Christ And in all this the security or carelesness of the world not minding any coming of his in Judgements or in Person but giving up themselves to follow their worldly affairs and then some strange shakings both of Heaven and Earth of Churches and States and strange Apparitions in Sun and Moon and Stars These things with the Gospel preached over all the world were to come to pass and so did before the end in the destruction of Jerusalem And after that they were all to come to pass and so be done over again before the end of the World in the coming of Christ who when all these things are fully done and come to pass will suddenly come and appear as himself hath foretold us And our Saviour also bids us When we see these things come to pass to know that his coming is nigh even at the doors and warns Believers not to be troubled when they see these things come to pass but to list up their heads for the nigh-drawing of their Redemption And of these things the Apostles in their writings and in the Revelation also gives us warning All which things have in the several Ages since been fulfilling and now apparently to be seen in an high degree almost all and every of them come to pass so that the Day is hastening and nigh at hand that by viewing these things we may take notice of it and so be prepared patiently waiting for his coming Behold he cometh He cometh quickly 3. His personal and visible appearance and coming again Rom. 11.25 with Luk. 3.8 Rev. 2.21 Gen. 15.16 Rev. 14.15 18. spoken of is to be when the fulness of the Gentiles is come in that is when they have had
should now raign in his Saints and both these are true yea without controversie Christ doth now raign in his Saints and its desired to be more and more but yet his raigning in his Saints now is neither his raigning over the VVorld nor making his Saints to rule over the Men of the VVorld and the mistake is easily discernable to such as believe and minde the Scripture-Testimony of Christs coming to raign 1. For Christ his now raigning in his Saints is not his raigning by his Saints or with his Saints and they with him over Men but as the expression is in his Saints and that is by his gracious Word and Spirit subduing every thought to the obedience of Christ and them to accept the cross of Christ 2 Cor 10.3 4. Phil. 1 7-9 2 Cor. 4.11 12 13 14. 2 Cor. 1.7 Gal. 2.20 2 Pet. 2 13-16 1 Cor. 9 19-23 and conformity to him in it and so by the Spirit of Faith Love and a sound Minde he dwells and lives in them and they live to him and yet in this VVorld are for his sake as he was subject to humane Powers and servants to all for their good and though they overcome the VVorld yet their Victory is by Faith and not by carnal weapons and striving for worldly honour and power over Men but by the Word of their Testimony 1 Joh. 5.4 5. Rev. 12.11 2 Tim. 1.12 Act. 9.4 5. Col. 1.24 not loving their Lives unto Death so as while he raigns in them they are sufferers for him and so with him and he with them and they shall after raign with him when he raigns 2. The Saints raigning with Christ Col. 3.4 2 Thes 1.7 10. Rev. 11.15 18. and so his raigning in his own Person and with and by his Saints begins at once together he comes to take to him his great Power and Raign and then and not till then his Saints raign with him he that believeth makes not haste nor desires to raign before his Master and when God by his Providence putteth any Saint into a place of worldly Power and Government to rule among Men yet in that also they will be found sufferers for and with their Master and strangers in this World and though Protectors of their Brethren the Saints in their outward peace Psa 75.2 72.4 Psa 39.12 2 Sam. 23.5 Heb. 4.7 8 9 10. Heb. 11.9 10 16. 1 Thes 1.9 10. yet Rulers of them as men also in their outward affairs not able to carry all as they would by their several Officers under-Governours in this World the Saints must wait for that till their Masters coming even thus it was with David and so it is not yet their rest with Christ and raigning with him over the Men of the World It is better to look and wait for our raigning as Abraham and our Fathers did for the same inheritance and Kingdom that we are to look for 3. Jesus Christ is not to receive his Kingdom Joh. 18.36 Psa 2.6 9. Dan. 2.44 7.13 14. Ezek. 24.13 Luk. 1.32 Dan. 7.27 2 Tim 4.8 Rev. 2.26 and be set on his Throne after a worldly manner or by any worldly power or weapons no it is not the Saints that set him upon his Throne but it is the Father only from whom he receives it and he it is that gives the Kingdom to his Saints and sets them on Thrones True it is before his personal coming will be many Earth-quakes and shakings of worldly Powers Nation against Nation and the hating of the Whore and eating her Flesh and burning her with Fire by the Kingdoms of the Earth who shall enrich themselves with her spoyls in which Battels the Saints as Men and as called by Authority for defence of a People and Execution of Justice on wicked Doers may have their hand and work in these Battels yet as they are Saints so they use no violence commit no rapes seek not the ruine or destruction of Men but even in their overthrow and confusion desire the shame upon them to be blessed to them as a means of their conversion Psal 83.15 16 17 18. Prov. 24.17 whence also they rejoyce not simply in their ruine and harms but rather when they are subdued are very merciful to them though when in their perversness overthrown they rejoyce in the righteous Judgements of God and for his Mercies in their own deliverance their main design being the same with their Masters according to the Gospel-way The Salvation of Men Prov. 16.4 1 Sam. 24.13 they know for revengeful unnatural and filthy actings the Lord hath in this World another Generation of Men therefore though these be valiant in War yet Blood is neither imputed to them nor the Victory ascribed to them as Partners with Christ but this is his own Isa 63.1 2 3 4. and alone work by his Power in his Providence what Instruments soever he useth to overthrow the Enemies in which his Garments are sprinkled with the Blood of his enemies some of his Saints also dying in these Battels his coming also approaching nigh but being come that Battel in which the Saints and none but Saints shall be in which also the Lord is visibly with them and before them shall not be with carnal weapons nor confused noise nor Garments rolled in Blood Isa 9.5 6 7. Rev. 19 11.12-21 20 1-4 nor any Saint dying in that Battel but only the wicked and all the wicked overthrown as hath been foreshewn and yet this also done before he sit on his Throne and raign and the Saints reign with him Oh that our Brethren would consider this 4. As the Saints must not raign before their Master and Lord Christ and that he receives from the Father and they receive from him the Kingdom so likewise must they not raign one before another If Abraham Isaac and Jacob c. must not have it before us Heb. 1.40 1 Thes 4.14 18.2 Thes 2.1 2. much more should not we look for it before them nay not the surviving on Earth see or enjoy before them that sleep in the Lord when we are all gathered together unto him then and not till then shall our raigning be Oh that our Brethren would consider this 3. Such as though they confess this raigning of the Saints not to be till the personal and visible appearance of Christ yet they look for some glorious manifestation of the Sons of God whereby they shall be known from other Men of what different Opinions soever they be and in what different Forms of Church-Government soever they live and so they shall be eyed and may be advanced to some honourable places in this World before the personal coming of Christ surely the Belief and minding of the Testimony of Christ concerning his personal coming as set forth in the Scripture would help our Brethren to keep from the thoughts or desire of such honor to themselves before their Masters coming Dan.
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
33.14 15 24 29. extending mercies to allure them and while they did hang back using Judgements and Chastisements to take down their pride and break them off their enterprize and bow their Ear to hearken to the Voice of God in Christ so that God dealt graciously with the World at that time and it was justly for great ungodliness and sinning against the mean of Grace overthrown with Water And the teaching of the Gospel thus revealed and such Evidences in such manner taught Gen. 15. continued and was still vouchsafed after the Flood to the whole World again and such as before the chosen Teachers as Noah Sem Arphaxad Salah Eber Peleg Reu Serug Nahor Terah Abraham and such as through their Teachings were converted and fitted And how many of these were living together or at one time in divers parts of the World who can tell But this we know That Noah so prayed for and prophesied of Sem that implies no less Gen. 9.27 than that the Church should be in his House as God useth to put his Word in his choice people that are his House that it may sound forth from them to bring in others And Sem lived five hundred and two yeers after the Flood so that if he did not out-live Abraham yet he was living on the Earth when Abraham offered up Isaac his Son and he was a Priest and Teacher of God in the Church and for and to the whole World I will not determine That he was Melchizedec that blessed Abraham though probabilities of it enough might be given nor will I say any thing more of Arphaxad and the rest but That the Gospel thus revealed and rumoured and the Goodness of God in his workes of Creation and Providence thus evidenced being thus taught by those Elders that feared God was for the good of all Men and saving to them and such as did receive the same and abide therein were saved thereby I suppose none questions And if we proceed a little farther to the time of Job Job 19.25 26 27. which very probable was before Moses however not in that part of the World where the Children of Israel lived and what knowledge he had of his Redeemer we may read and what way they then looked for and found the Knowledge of God their own words testifie Bildad saith Enquire Job 8.8 10. I pray thee of the former ages and prepare thy self to the search of their Fathers c. shall not they teach thee and tell thee and utter words out of their heart Iob 15.10 And Eliphaz gives this as the Reason of their Knowledge With us are both the gray-headed and very aged men c. and how profoundly they spake of God from the Teachings they had in the works of Creation and Providence the story shews Iob 25 26 27. Iob 4.12.21 33.14 15. 35 36 37 38 39 40. though some particular enlargement in use of that Knowledge they had by visions also yea Elihu gives his Instructions to Job from the great works of God and the Lord himself did also even by his works instruct Job so that the Love of God to Mankinde in providing a Redeemer as declared in Paradise in the hearing of all Mankinde as then in being in the first publick Man to be taught and rumoured to all the World and the Evidences and Demonstrations of his Goodness in works of Creation and Providence that all might look to him and be saved and such as were through the hearing and discerning of his Goodness brought in to believe in him and live to him those his elect and chosen Instruments to teach the Knowledge of God in these two Mediums unto others Whence also Moses when he writ the Law yet saith Remember the dayes of old the yeers of Generation and Generation Deut. 32. ask thy Father and he will shew thee thy Elders and they will tell thee And the Truth revealed in the beginning and the Evidences of it in works of Creation and Providence and the Teaching of the Truth from both the Revelation at first given at the Evidences continued by those graciously brought in and chosen into the acknowledgement of it that others might still come in 1 Pet. 2.3 5 9. hath been God's approved Way from the beginning and so remaineth to the end of the World and though other Revelations followed yet it was still but the farther opening the same Truth and though other Ordinances and Officers were afforded yet it was for farther helpfulness Mat. 19.8 Ioh. 1.1 2 3 4. 1 Ioh. 1.1 2 3. and no exclusion of these first chosen from bearing forth his Name and so our Saviour teacheth us to have respect for assured Truth and Goodness to that which was from the beginning And so the Apostles also avouch of their Doctrine It was from the beginning and so the Love of God to Mankinde evidenced by Word and Works taught and shewn forth by Believers hath been from the beginning Too blame was he that now farther Light is come would have denied the Death of Christ for All Men by saying Christ died not for Cain for he came not of Cain for Christ came not of Abel nor of Joseph or Levi the Sons of Jacob c. Yet sure Christ not onely died for these but they were saved by him also and as for Cain if he was not one that Christ had accepted to die for his Father would not have instructed him to offer Sacrifice nor would God have so expostulated with him and told him In doing well Gen. 4 3-7 he should have been accepted His wo came by his own stubbornness 1 Ioh. 3.12 in becoming of the wicked One. And all the Fathers mentioned from Adam to Noah are as much the Natural Parents of all Mankinde now living as Abraham Isaac and Jacob were of old Israel and that God had a merciful end in making all Nations of Men of one Blood Gen. 17.26 27. Ezek. 18.31 32. 33.11 Psal 36.7 8. that they might seek him and so in converting any that they also might seek to convert others is affirmed and still the prevalency of this Grace in the Heart is that in which the blessing is met with CHAP. 2. Of the second Revelation of Christ and way of making him known THe second and more full Revelation of Christ and so the Gospel concerning him was by God himself immediately to Abraham Isaac and Jacob at several times If any demand But why was not this Revelating given to Melchizedec I answer How much was revealed to Melchizedec is unknown to us Iob 33.13 nor doth God answer or give account of his matters therefore I list neither to enquire nor study to give an answer unless this may be taken as one given of God because that Melchizedec was the highest and choice Type of the Eternal Priesthood of Christ greater than Abraham the Blesser of Abraham figuring out Christ
this that in due time he will in that body of his personally come again and receive them to himself and then take his great power and raign and they shall raign with him nor need they be deceived about this his coming Mat. 25.32.46 Joh. 5.28 29. for it shall be so personal open and visible that every eye shall see him and when he doth sit upon the Throne of his glory then shall all Nations be gathered before him and having raised all the dead will separate those that have believed in him and lived to him from those that have rebelled against him setting the one on his right hand and the other on his left hand and then judge and give sentence on both and the righteous that are on the right hand shall go into everlasting joy and the wicked that are on the left hand shall go into everlasting Fire there to be tormented for ever and that all that believe on him may with patience and comfort wait till that day come he taught and assured them that he would not leave them as Orphans comfortless Ioh. 14.16 17 18 26. but by his word and Spirit in that word he with them and in them and by that Spirit both minde them of Joh. 16.13 14 15. 15.4 7. 1 Pet. 1.5 Joh. 14.6 10.9 14.9 10. and teach them the words that he had fore-given them and also so take of the things of Christ and shew to them that he should present him glorious to them and lead them into all truth that by Faith well-pleasedness in him they may be made fruitful and preserved to the inheritance and that he thus discovered is the door and way of access to the Father and entrance into the Church yea the Father is in him and he in the Father and all that is the Father's is his so that in seeing and having him they see and have the Father also and that he is the Truth and the Life in whom they have Wisdom Righteousness 1.3 Sanctification and Redemption Covenant quickning and all spiritual Riches and Life yea he is such a sure Rock that whoever is found in believing built on him Mat. 16.18 1 Pet. 2.3 4 5. the gates of Hell shall not prevail against him his Flesh even his Body as given for the Life of the World is Bread of Life and Meat indeed and his Blood as having confirmed the New Testament is Drink indeed Joh. 6.51 58 63. 15.10 17.24 and what Spirit or Soul of Man soever eateth and drinketh hereof shall never die but have everlasting Life his words are Spirit and Life and as the Father hath loved him even so hath he loved those that believe in him and will come again and receive them to himself that where he is they may be also So that in all this is a blessed clear great gracious and glorious Revelation of Jesus Christ in his own personal teachings Yet to free them from mistakes and inform them cleerly how by him this blessed and saving work shall be carried an end till his coming again that there may be a spiritual Seed encreased and preserved to him till then he instructed them how Men and Women should be brought in to God namely John 3.14 15. Tit. 2.3 Mar. 16.25 Rom. 16.26 that He even Christ the Son of God and Saviour of the World as thus manifested to them must be by them so made known to others yea lifted up and made manifest by preaching his word he had taught them and this to all Men all Nations and in and about this right preaching manifestation elevation declaration and tenders of Christ he taught them much and many things as appears plainly by his own sayings to them and theirs which they learned of him as to instance some of them 1. That it be Jesus that be lifted up and exalted as the Christ Joh. 8.14 15. Luk. 24.47 43. Joh. 15.26 Rom. 1.1 5. 16.25 26. 1 Cor. 22. 3.10 11. 2 Cor. 4.5 1 Joh. 1.1 2 3. 5.6 7 8 9 10 11 12. Isa 49.6 the Son of the living God the Propitiation for our sins he in whom God is well-pleased who by vertue of his death is the Lord of all the onely Rock and Refuge in whom whoever believeth shall receive forgiveness of sins this Jesus the He and not the works of the Law not any order or sort of men not any dreams or devices nor any personal endowments or gifts nor any internal Lights and Operations but onely Jesus Christ to be the Lord the Foundation the He in whom all Peace Righteousness and Eternal Life is prepared of God for us and given us of God in him even in Jesus Christ that in believing in him we may receive it and have it And this is plain in comparing his sayings and theirs 2. Joh. 3.16 17. 1 Joh. 4.9 10 14. Rom. 5.6 7 8 9 10. Tit. 3.4 5. 2 Cor. 5.14 15 19 21. That both this gift of Christ the Saviour of the World and the setting him forth and tendering him in the Gospel is and is to be affirmed a fruit and witness of the love of God to the world to Mankinde even sinners and ungodly ones and the love Grace and good-will of God here-through commended and tendered to them that they might repent and believe and in believing receive remission of sins and eternal Life and this is plain in comparing his sayings and theirs according to that prophesied Psa 36.6 7 8. 145.8 9. Isa 55.4 3. That the end and purpose of God in this gift of Christ and so setting him forth Joh. 3.17 Luk. 9.56 Mat. 18.11 Joh. 12.47 Isa 42.6 7 8. 49.6 8 9. 55.4 5. 63.1 2 3. Act. 3.26 14.15 26.17 18. Joh. 12.35 36 46. 9.5 Joh. 1.4 7 8 9. and making him known and witnessing and commending his love through him and so the end of Christ his first coming and Ministration and of his continuing the same Ministration of the Gospel in which he is still sent held forth and tendered to men till his personal coming again is that the world might be saved yea sinners and the chief sinners that the eyes of the blinde might be opened c. and men brought in to believe and so turned from darkness to light from the power of Satan to God that so they may receive Remission of sins and inheritance among them that are sanctified by Faith that is in Jesus Christ and this is plain in the sayings of Christ by himself and by his Spirit in the Prophets and by his Spirit in the sayings of those that learned it of him whence he saith of his Ministration that while he is in the world he is the Light of the World and so before was and in the Ministration of his chosen Witnesses will be till his coming again Mat. 5.13 14 15 16. whence his Servants as Ministers of the Gospel are also called
The Light of the World so that the Ministration of Christ in the Gospel by himself or his Servants it or he in it is not to condemn Joh. 8.12 12.47 Joh. 5.34 Rom. 2.5 Joh. 33.16 17 24 29 30. Prov. 1.23 Rom. 11.11 23 32 33. 1 Cor. 5.5 2 Pet. 3.15 Rev. 2.21 Isa 5.4 Ezek. 24.13 Joh. 3.19 Rom. 11. 2 Cor. 4.4 Mat. 13.15 Ier. 8.9 Iona. 2.8 Mat. 10.26 Mar. 8.36 Ioh. 3.18 19. Mar. 16.16 Exod. 34.6 7. Isa 30.16 17 18. Psa 145.8 9. Ioh. 7.47 48. destroy or judge to perdition the World no not those in the World and of it that at present reject his words but even to save such his words to them are still That they might be saved his mercies are to lead to repentance that they might be saved his chastisements to break them of their pride and enterprizes that they might be saved yea his reproofs and beginning to deliver them to Satan are for the destruction of the flesh and to abase them that they might be saved yea his killing by the Law was that they might live to God Gal. 2.19 yea all his patience and long-suffering is and is to be accounted Salvation being extended to Men because he is not willing that any should perish but that they might come to Repentance and be saved yea he doth that in the means he useth whereby they might be saved so that he loseth none Joh. 6.39 17.12 but whoever are lost it is by rebelling against the light and so causing that which was for their welfare to be turned into a snare in their joyning with Satan that is blinding their mindes refusing when their eyes are opened in seeing to see and casting aside his word and following lying vanities they lose their own mercies and their own souls and these have one that judgeth them even the Light in the Word that hath come to them doth inwardly accuse and condemn them as guilty of sin and liable to death But yet notwithstanding Christ in his Ministration is patient towards them and waits to be gracious to them like as his Father doth being the same with him and having his Name on him and doth not in his Ministration in the dayes of his patience judge them but reserveth that his judging and passing Sentence until the last day when he is come again Whence we may understand the meaning of that sentence Eccles 9.4 To him that is joyned to all the living there is hope Rom. 11.23 so that if they abide not still in unbelief they shall be grafted in again for God is able to do it and therefore continue means still towards them but if they persist still in dis-obedience till the dayes of his patience be out Eccles 9.10 11.3 Ioh. 12.48 then no more hope but at that day the word of the Lord that he hath spoken and the light in the means that he hath extended shall judge them Rom. 2.16 for then will God judge all Men by Jesus Christ according to the Gospel not by the Law of bondage as they fell under it in Adam but by the Law of liberty brought to them by Jesus Christ Iam. 2.12 which could not rightly be if in his word Salvation were not for them 2 Thes 2.10 and truly tendered to them and means whereby they might have received it and this not onely in a shew and pretence but verily and in truth that they might have been saved So far our Saviour's own Testimony of himself and his Father's and his own end in his Ministration and the same he testifieth of himself and his end in the Ministration continued by his Servants left by him in the World to that end that the words he gives them to speak are such as whereby Men should be saved and to that end and that he sends them in Ministration to that end to open their eyes and turn them Ioh. 17.15 18 21. Act. 11.14 Act. 26.17 18. c. and this affirmed by his Spirit in his Servants that God in Gospel-Ministration sends Christ to bless them in turning every of them from their iniquities and so of Christ his coming into the World both in his personal Ministration and his Ministration by his Servants Act. 3.26 This is affirmed as a faithful saying in which there is no dissimulation no equivocation no wreathedness Prov. 8.4 5 6 9. but it is according to the very Heart and Minde of God and very plain to be understood according to the import of the words and worthy all acceptation to be heeded believed and imbraced with the heart That Jesus Christ came into the world to save sinners 2 Tim. 1.15 sinners indefinitely such and all such as are sinners and to put all out of doubt the Apostle having mentioned what a sinner he was saith of whom I am the chief such the purpose and gracious end of God in the gift of his Son and of Christ in his coming and Ministration both immediate and mediate extended for teaching to Men. 4. That Jesus Christ according to all this Revelation of him and of the Father's love in giving him and making him known and his gracious end in this Ministration of him is to be displayed held forth preached and affirmed as a word of Truth and Verity to the World of Mankinde to all Nations to every Man in the whole Creation where-ever they come and this is plain in the commission and charge given them True it is the Ministration of John Baptist was but to the people of Israel though the light of it to be extended farther Mat. 28.19 20. Mar. 16.15 Luk. 1.16 77. Ioh. 1.7 Mat. 15 24. Mat. 10.5 6. Rom. 15.8 9. and so the personal Ministration of the Gospel by Christ was primely to them the Circumcision the lost Sheep of the House of Israel and his Disciples Ministration while he personally abode with them on Earth was no farther but to the House of Israel yet was this also to confirm the promises unto the Fathers and that the Gentiles might glorifie God for his Mercy whence when by providence led among the Samaritans Ioh. 4.10 42. he as an over-plus in his Ministration converted some of them that in hearing his voice became the Sheep of his Ministration yet he did not outwardly fold them till after his ascension and pouring forth the Holy Ghost Ioh. 10.14 15 16. when the commission and mission was enlarged for his Servants Ministration But now when his suffering-work was finished death overcome the acceptable Sacrifice offered and he on the right of God and having sent forth Spirit the veil of the Temple rent the partition-wall broken down and all Tongues sanctified to declare the Work and Name of God in they are to go into all the World and to declare and preach Christ as thus revealed Rom. 5 12 18. Mat. 22.1 7. Prov. 9.1 2 3. Isa 55.1 2 3 4. Rom. 5.18 3.23 24. to every
so come to God by him and of this their Ministration and so this Ministration to continue till his coming again 2 Cor. 2.14 15 17. 3 10 11 12. 4.1 with which he is well pleased so that all the efficacies of it are to him a sweet savour This the choice and good pleasure of his will according to which they were to minister and did minister and both his choice of them and furnishing of them to his Ministration and their so ministring to bring Men by Christ to Sonship Eph. 1.6 was for this glorious end Vers 6. To the praise of the glory of his grace The Grace of God was from the beginning and testified in his works and word and he praised for it by his Servants but the riches and gloriousness of it was but dimly seen in respect of what indeed it is nor did it so appear till the Son was manifested till he came and was thus revealed and that God spake by him Col. 1.15 Heb. 1.1 3. Joh. 1.14 16 17 18. and manifested himself through him who is the Image of the invisible God the brightness of his glory the express Image of his person who hath declared him so that God that commanded the Light to shine out of darkness shined in the Hearts of these first Witnesses the Light of the Glory of God 2 Cor. 4.6 Col. 1.26 27. Rom. 6.25 26. Eph. 3.6 7. in the Face of Jesus Christ revealing the Riches of the Glory of this Mystery c. as formerly had not been revealed to others yea the largeness of this Riches and extention of it to all Mankinde in Ministration that they might participate so as they were for the praise and praising 2 Cor. 1.20 4.7 1 Pet. 1.4 and their Ministration for declaring extolling and praising the glorious largeness riches and freeness of his Grace and to occasion and bring others to glorifie and praise the same together with them in which free and abundant Grace or as still in vers 6. Wherein he hath made us accepted in the beloved Eph. 1.6 which is as much as in more words to say That in the discovery of his glorious Grace in Christ to us Rom. 5.1 6 8.11 Tit. 3.4 5 6 2 Cor. 5.14 15 18 19 20. 1 Tim. 1 12 13 14.15 16. Rom. 8.2 1 Joh. 1.1 2 3. and shedding it abroad in our hearts he hath therein and thereby reconciled us who were sinners as others are unto himself and so made us accepted in Christ the Beloved and counted us faithful and put us in the Ministery so as we have seen and known what we preach and have our selves experience of that we preach to others being also patterns set forth of God for them that believe he having committed to us and put in us the word of Reconciliation and by that large and free Love of his filled our Hearts with Love and Desire that others may participate of the same and so answered that Praver made for us Joh. 17.11 20. by Christ lesus Vers 7. In whom we have redemption through his blood Eph. 1.7 the forgiveness of sins according to the riches of his grace The Redemption here spoken of is explicated by the medium his blood applied the thing it self the forgiveness of sins and the manner according to the Riches of his Grace and so more full then what believers in former times received who had the application mediately by other blood figuring out his blood as then yet to be shed and yet short of that full and compleat Redemption that is still to be waited for of which this is a first fruits and sealing confirmation of it to us And of the having Redemption through his blood the forgiveness of sins Rom. 5.1 2 3 5 8 10 11. 8.2 Rev. 1.5 Col. 2.13 Act. 10.43 is more then having received forgiveness of their own sins in their own consciences and so freedom from the bondage of the Law and Justification through his blood and so peace with God and access to him in this Grace and Hope of Glory which indeed they had and were thereby filled with and fitted by experiments of his Grace But having here signifieth both all this and somthing more then all this even something wherein they were preferred before all the Ministers that went before them These having in Christ in the word of Christ as given them the word of Reconciliation in which all this is brightly discovered in him Col. 1.14 15 20 21 22 23. 2 Cor. 5.18 19 20 21. Luk. 24.47 48. Act. 13.38 Rom. 3.26 27 28. 4.5 and so in the Ministration given them they have the Redemption compleated by him in himself for Men and therein Remission of sins to preach to others in his Name that so by Faith in his Blood they also may receive the same Romans 3.24 25. Acts 10.43 26.18 yea even by Faith in his Blood without outward Circumcision or undering to the works of the Law so glorious the Ministration he hath given them and they have to display not according to the works of the Law but according to the Riches of his Grace And this sence appears by the next following words cleerly to be here meant Vers 8. Eph. 1.8 Wherein he hath abounded towards us in all wisdom and prudence This cleerly appears not to be the wisdom of the World 1 Cor. 1.19 20 21. 2.6 or of the Princes of this World or their prudence which cometh to nought yea with all their wisdom they have not known this wisdom 1 Cor. 2.8 1 Cor. 1.2.4 Col. 2.3 9. but as Christ is the Wisdom of God and the Power of God in whom are hid and treasured up all the treasures of wisdom and knowledge the fulness of the Godhead dwelling in him bodily he being immeasurably filled with the Holy Ghost Prov. 8.11 12. Isa â— 1.2 42.1 8. 61 1 2 3 4. Joh. 15.26 17. the Spirit of Wisdom and knowledge to send forth and it flowing from him and that Spirit testifying of him and enabling rightly to testifie of him When the Apostle prayes for the Ephesians that God would grant to them the Spirit of wisdom and Revelation in the Knowledge of Christ Eph. 1.17 18 19. that so in the knowledge of that Object unbared and their eyes opened and strengthened to behold they might see the hope of his calling them in this Ministration c. and it being the wisdom of the prudent to understand his way so it is manifest Prov. 14.8 that here by all wisdom and prudence he meaneth the imparting and giving in to them the cleer knowledge of Christ and the things of Christ and so of his Minde according to the Revelation of the Mystery 1 Cor. 2.9 10 12 13 16. and ability to declare the same by the Holy Ghost as essewhere he expresseth himself to mean and so by abounding towards us he openeth himself to mean he
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
I might shew how Christ is here the chief Master Doctor and Rabbi and the Prophets and Apostles the Masters of this Assembly the Scriptures the Library the Testimony of Jesus the Original the Holy Spirit therein the Interpreter the way of Learning and coming to knowledge is Attention and believing the Fellows and Collegiates are all that are built upon Jesus and so one in this spiritual house the pupils are all that like or desire to learn the Doctrine of the Gospel though yet hardly believing or weak and unstable in the Faith or believing the Truth of the Gospel and professing it but not so prevailed with by it as to be united to Christ and framed to his Minde so as to have his word in their heart these not yet to be Teachers but Learners but the residue all Teachers according to the measure of Faith and Gifts given them and their acts are Fellowship in the Gospel and to those acts the World may come also to hear And all the Ministers God approveth and sendeth forth to minister Gospel to the World they are brought up in and sent forth of this University being Members thereof as is proved in that already said and yet I would add one proof more even from the Prayer of our Saviour for these in John 17. where having prayed for the fitness furniture and blessing on the ministration of those immediately called chosen taught and set forth by himself he proceedeth in that Prayer saying Joh. 17.6 7 8 9 11 14 15 16 17 18 19 vers 20. Neither do I pray for these alone but for them also which shall believe on me through their word which is no other but his own word he received of the Father and gave to them and so it is through their Ministration of the word and so the same word and as ministred and recorded by these first VVitnesses who were immediately sent forth by him with this Ministration for the Obedience of Faith among all Nations and for all that believe through their word He prayeth Vers 21. That they all he saith not some onely or the chief Officers they shall chuse but the unfeigned Believers even they all may be one as thou Father art in me and I in thee that they also may be one in us VVhich cannot be meant of the Essence of God because he speaketh of Ministration nor is it meant onely of being one in him by the Spirit of Faith relying on him though this be included yea the union of the Father and Son in will for Ministration and of the Father in the Son and the Son in the Father and so the union between them is more then so yea I may say there is such an union between them as is higher then we can conceive and incommunicable also though the benefit of it be communicable but the union here meant appears by that foregoing and this following with the scope of the business to be the union of the Spirit for Ministration as the Father was and is one and of one minde in Christ that he should make peace by his blood and then preach peace that Men might believe and that in preaching peace he should speak his words that he gave him and seek his ends for glorifying him in displaying and extending Salvation to Men and eternally saving believing Men. So Christ was one in and with the Father in all this and in the same love with the same design did both make peace by his Blood and preach peace in the same words and for the same end the Father gave them to him and so are they one in the same love and design for the good of Mankinde in this Ministration of peace-preaching to bring Men in to believe and to preserve Believers to eternal Life And now having committed the Ministry of Reconciliation by peace-preaching to his first VVitnesses and prayed for and begun to frame them into union with him in this design he prayeth therewith for all that unfeignedly believe on him through their word and so are united to him by Faith and Love that they may be framed by the same Spirit of Faith to his minde and so be one in the Father and him in the same love and the same design for carrying forth this Ministration as he did and to the same ends though through like sufferings as he did and as the first VVitnesses did that so we may be one together with them and all one in the Father and the Son in this love and design pursued in the same way for Ministration And this to be the union meant appears also in the next words which are That the world that is such as yet believe not may believe that thou hast sent me which can be no less Vers 21. then that through their Ministration carried forth in such love and union of Spirit and way such as yet believe not may believe c. And this to be the meaning the next words shew Vers 22. And the glory which thou gavest me I have given them which is not the glory he had with the Father before the world was and with which he is now glorified at the Father's right hand for that was not then as yet given to him as he was Man but to be given him on the finishing his whole work for suffering and overcoming death and his own immediate personal Ministration and his Ascension into Heaven and offering up the acceptable sacrifice and then was that glory given him so that of this glory he speaketh not but of the glory of the Ministration given him immediately of the Father which was a more great and glorious Ministration then ever before given to Moses or any of the Priests or Prophets or John Baptist and so it 's called the glorious Gospel And this Ministration with commission with power and authority and Spirit he received immediately from the Father and so gave it as immediately to the first VVitnesses and now here mediately through the belief of their Gospel unto all unfeigned Believers in every age that through their word believe to them and all them our Saviour gives this glory of the commission power and authority for Ministration Vers 22. and that to these ends both that they may be one even as we are one in that union forementioned and so Vers 23. I in them and thou in me that they may be made perfect in one I in them The Nature of all Mankinde is in me in which I have died their Death and suffered the Curse that was due for their sins and made peace for them by my Blood and offered the acceptable Sacrifice and obtained eternal Redemption and received in the Nature of Man Remission of sins and fulness of Spirit Grace Truth and Eternal Life for Men that in believing Men might receive me and in receiving me receive it all And now these believing though not by my immediate personal Ministration yet by my mediate Ministration through the
is convinced and brought off all things to accept of and confide in Jesus and so brought out of the power of Darkness into the Kingdom of his dear Son and so by his Love believed framed to love him and that this is true Faith indeed none that I know but the deniers of Jesus to be the Christ gainsay yet is this but the farther Efficacies of the same Object of Faith beheld and so one and the same Faith still though in this degree united and made one with the Object so as it was not in the former Degree yet even in this Degree also there are divers Degrees and so some weak Joh. 2.13 14. 2 Thes 1.1 3. Rom. 3.21 22 25 26 27. Act. 6.7 2 Pet. 1.1 some stronger some stablish'd some Babes some young or strong Men some Fathers yea and in every of these Degrees some may be more grown then others and be before others yet all still in one and the same Faith and still also in this one Faith 3. There be divers Acts and Operations of this Faith 1 Thes 2.13 Act. 10.43 Gal. 2.3 5. 2 Tim. 1.7 Joh. 7.38 39. Gal. 5.22 23. Gal. 5.6 Rom. 10.10 Psal â—6 1 10. as to say a receiving Act in which is received the Word or Testimony and therein Remission of sins Justification Sanctification Liberty of access to God the Spirit of Faith Love Power and a sound Minde a springing act raising up prizings of Christ Love of God and Brethren bowels of Mercy c. a streaming Act Faith working through Love and so bringing forth the services of Love in Confession Prayers Praises Works of Mercy and Righteousness yet the Faith it self is still one and the same and so called the same the same Spirit of Faith yea when it produced Miracles 2 Cor. 4.13 Act. 4.10 11 12. the Faith was still the same though the Act extraordinary The belief of the History Rom. 10.8 9. is the belief of the Testimony of Christ which whoso believeth with his heart shall be saved and when through the Grace believed one is brought upon Christ he is justified from all sins past and in that believing receiveth continual justification Rom. 3.25 26 27. Gal. 5.7 Mat. 24.13 and if any depart from the Faith that proves temporary but he that endureth to the end shall be eternally saved the Faith it self being one still and but one Faith III. As Faith is used to express the Object of Faith Heb. 1.1 so it hath been reyealed for the full and cleer Demonstration of it at divers times and by divers parcels and degrees and at last fully and cleerly by Jesus Christ and yet that Object of Faith still one and the same each Revelation agreeing with and opening the former and so still one as hath been shewn in this whole third Part of the Treatise And because there is no Faith by the Holy Spirit called Faith but that which by his Discovery of this Object is drawn towards it in believing that the Believer might so be united to it Therefore the Faith is one yea and this Demonstration to lead us into unity because as it unites Believers in one Foundation to one Head so it makes them of one Heart and Fellowship Eph. 4.4 For there is one Body that is one Mystical Body or Corporation Fellowship and Society though the Members of this Corporation and their Offices be many yet the Corporation and Society in Faith Love and Fellowship of their Priviledges is one and all bear one Name 1 Cor. 12.12 20. Eph. 2.19 22. 1 Joh. 1.3 Cant. 6.9 Gal. 3.16 29. Hos 11.1 Rom. 8.17 Gal. 3.36 Eph. 4.4 1 Joh. 5.6 Joh. 15.26 Eph. 2.17 18. 1 Cor. 12.13 1 Cor. 2.16 Eph. 4.4 sa 45.22 Joh. 3.14 16. 2 Thes 2.14 Eph. 1.18 Eph. 4.5 Rom. 10.6 15. 1 Pet. 1.20 21. 2 Thes 1.10 Joh. 1.12 13. Eph. 4.5 the Name of Christ being called Christians And so there is but one true Church and Sanctuary that is united to Christ and shall be in and with him for ever and by vertue of their Union with Christ they are all in respect of kinde one Seed and one Son though in respect of their several particular Persons Heirs Children and Sons of God by Faith And as there is One Body so there is in it One Spirit even the Spirit of the Father and the Son that beareth forth the Testimony of Christ and enables to believe in Christ and brings to God by Christ and into this Fellowship working the Minde of Christ and so called the Spirit of Faith by whom all he calleth and so all Believers are called in One Hope of their calling The same Grace proclaimed The same looking and believing required and for the same end To be saved and to the same Hope in believing even the obtaining Eternal Life and Glory and so One Lord even the Lord Jesus Christ in whom the fulness of the Godhead dwelleth bodily and so One Faith as one Object so one Manner of believing which is Faith indeed that is produced by the Holy Spirit through the Gospel and closeth with Christ the Object of Faith and so also One Baptism one kinde and end of the gracious Operation of the Holy Spirit in Baptizing into Christ and through his Name by all the Mediums of baptizing 1 Cor. 12.12 13. Rom. 6.3 6. Gal. 3.26 27 28. called also Baptisms into conformity to Christ in his Death that they may partake of the vertue of his Resurrection and so into the Fellowship of his body drinking into one Spirit and so becoming of one minde and that the minne of Christ the Son of God even as also there is 1 Cor. 6.11 Phil. 2.1 2 5. Eph. 4.6 Eph. 1.3 17. 1 Cor. 2.6 Mat. 10.40 Rom. 16.20 25 26. 1 Pet. 5.10 â— Psa 138.8 One God and Father of all who is above all and through al and in them all that are Believers he is the Father of our Lord Jesus Christ and in him and shmes forth his Glory through him that Men might believe and so in and through him he is the Father of all that believe in Christ and above all able to overthrow all their Enemies and Opposers and to perfect all that concerneth them all so as all flows from and leads into Union and this Union of the Spirit bringing into the Union of the acknowledgement of the Son of God is that which the Spirit teacheth and to which all the Degrees and Operations tendeth whence we are exhorted to keep the Unity of the Spirit in the Bond of Peace 2 Cor 114. Gal. 1.6 7 8. and so but one Faith which the Gospel calleth Faith and he that would finde out another Faith really true and holy in its kinde must first finde out another true Body that is the Church another Spirit another Jesus to be the Christ another Gospel and another Hope to call to and another God all real true and holy in their
interpretation in his gracious account and acceptance they are as Believers and of the Kingdom and he can regenerate them in the very taking away their breath if not before and he will compleat their Regeneration with the reft of the Saints in the Resurrection of the Just and of these he hath an innumerable Seed or Generation But these come not in the number I am to speak of nor was any purpose against these Let this be heeded Again for the Sons of Men as Men fallen and meerly natural and come to the use of understanding yet if no day of gracious visitation hath passed on them so as in some measure to open their eyes and give them to discern and move in their hearts towards convincement and turning these are all yet in blindeness darkness and under the power of sin and Satan corruption in sinful lusts working in them and so are blinde deaf dead in respect of the Life of God in Christ and so are unable to hear see understand and believe the Testimony of Christ yea all that come to the use of understanding till by some light and power from God they be so visited as to be touched in heart somewhat lighted and touched with some convincements in means used are in this evil case and none better then other in that respect And these are not the objects or subjects of the purposes I have to speak of but as there is in the will and purpose of God a Day or Dayes of Visitation for all that are come to the use of understanding 1 Pet. 2.22 especially where the Gospel comes and is preached among them as it is among those I can speak or write to So of such as this Day of Visitation hath passed upon let me be understood namely of those towards whom God in using means doth in the means he useth and by the light and power he therein extendeth open their ears to hear his voice and enlightneth their minde to discern so opening their eyes to see in some measure what is presented to and required of them and moveth in their hearts by his word sounded and grace presented that they might in seeing see in hearing hear and so understand and turn towards him and so he would heal them In all which there is no betterness in one more then in another yea they that in seeing see have nothing to glory in but the Riches of his Grace in giving them such an eye and alluring them with such an object in seeing to see and extending so freely following Grace to heal them But they that in seeing see not when an eye is given them and such an object presented to their view but for the love of any other thing dislike the light and so close their eys stop their ears and harden their hearts have therein willingly made themselves much worse then either themselves or their Fellows forewere and this not through any want on the part of God or Christ but meerly through wilfulness in themselves and siding with the Tempter And of Men thus visited and under this consideration I am now to speak and so in the Scripture I finde 4. God's will and purpose concerning these thus described and under this consideration and so beheld That those who when he hath so opened their ears and eyes and sounded his Word and presented Truth to them and moved in their hearts that they might in hearing hear and in seeing see and they then do in hearing hear or attend his voice and in seeing see and minde what he displayeth and presenteth to them and so in the motion and strength given them are assaying to turn at his reproof he will heal that is save enlive and enable them to believe and so pour our his Spirit and make known his words unto them such his purpose his word his promise But those that when he hath so opened their ears and eyes and is moving in their hearts as hath been said that they having eyes and ears might in seeing see and in hearing hear and then they for the love of any lust or conceited goodly thing or opinion or supposed righteousness close their eyes at the light reproving it and so will not in seeing see c. lest they should understand and be converted these he will blinde and harden so as they cannot believe but stumble at the word discovering Christ and convincing yet will he not altogether give over these at the first repulse but come again with some chastisements and renewed reproofs and strivings and if they abide not still in impenitency and unbelief he will receive and save them but if they still wilfully persist in their rebellion he will reprobate them and then they cannot believe but shall be eternally damned and so eat the fruit he saith not of his decrees but of their own wayes Prov. 1.31 32 Hos 13. 2 Pet. 2.1 Mat. 16.26 so that their destruction is of themselves they have lost their own Souls And these to be the purposes of God and in this manner to be fulfilled is abundantly cleerly revealed and affirmed in the Scripture John 5.25 The dead as all by nature are in sins and trespasses Joh. 5.25 Eph. 2.1 2 3 and that meant here expresly shewn by mentioning that as another manner of death when Men are in their Graves vers 28 29. shall hear the voice of the Son of God and he saith not all they shall live but they that hear shall live Which can be no other but they that in hearing hear he that quickneth whom he will will quicken them and they shall live vers 21-26 the Father and he being one in will and purpose and so our Saviour openeth it himself declaring this to be the way of his Father's and his proceeding according to his purpose and so his purpose when he telleth his Disciples the cause why he spake to the people in Parables Mat. 4.23 to whom it appears in all the three Evangelists he had before preached the Gospel plainly and they had not so received as to become his Disciples he saith to them that in hearing were become his Disciples Mat. 13. Mat. 13. v. 11 vers 11. Becanse it is given unto you to know the mysteries of the kingdom of heaven but to them it is not given 12 now minde the cause or reason for whosoever hath to him shall be given and he shall have more abundance but whosoever hath not from him shall be taken away even that which he hath And this explicated by himself Therefore speak I to them in parables 13 because they seeing see not and hearing hear not c. which is plain to be They have their eyes opened and their ears opened and by spiritual motion the word sown in their heart And so hath that is hath had given him an eye to see an ear to hear and the Word with motion brought to his Heart and so hath a price put in his hand Pro.
17.16 with 9.12 Now he that hath that is that here through hath an heart and so hath in usefulness doth in hearing hear and in seeing see and minding the Word come to his heart doth understand and so in heart turneth to learn of the Lord he shall be healed and have more abundance and so be enabled to believe that in believing he may understand the mysteries of the Kingdom and be eternally saved But whosoever hath not that is when an eye to see is given him c. and so he hath a voice and an ear to hear it a demonstration and an eye to see yea the word came with motion to his heart and yet though he hath all this he hath not that is he hath not by all this an heart he hath not in usefulness any of this given him he doth not in seeing see c. but for love of some other thing closeth his eyes c. lest by hearing and seeing and heeding that word that moved at his heart he should be turned from that thing he loveth Mat. 13.13 14 15 19 from these shall be taken away even that they have that sight and hearing and inward moving of the Word in their heart which they have shall be taken away yea even therefore and for that cause and so God will blinde and harden them and so Joh. 12.35.40 those that while light was with them Compar Isa 53. 1 6.9 10 with Joh. 12.35 38 â— 39 40 the Gospel plainly declared to them with such power and helps yet did not believe the report in the plain sayings thereof are said to have the purpose of God in so blinding c. according to the prophesie fulfilled on them yea to be so and on that very ground fulfilled on them and then when so fulfilled they could not believe And the Apostle also in Acts 28.27 renders this also even their own dulness of hearing and closing their eyes Isa 6.9 10 with Act. 28.26 27 28 lest they should see c. as the very ground and cause of that judgement of not perceiving fulfilled on them and so of their not believing And the Apostle Peter saith in effect by the Spirit of Christ the same 1 Pet. 2.6 with Act. 26.18 when having mentioned the excellency of the foundation laid in Sion and held forth by Sion to so gracious an end he saith 1 Pet. 2.7 Vnto you therefore which believe that is which having eyes opened to discern do in seeing see and so are perswadable Isa 4 2. 1 Pet. â— 3 4 5 7 Rom. 1.5 16.26 and brought in to believe he is precious he is beauty and glory comliness and excellency alluring and drawing you more and more in believing upon him but to them which be disobedient that is to the Faith preached to them being unperswadable when means is used Eph. 5.6 and such an object demonstrated and sight afforded Act. 4.11 will not in seeing see and so are disobedient even children of disobedience or unperswadableness the stone which the builders the Ecclesiastical pretended Teachers disallowed the same is become the head of the corner By which notwithstanding their disallowance and opposition Mat. 21.42 Psa 118 22 Mat. 21.43 1 Pet. 2.8 Joh. 3.19 Isa 8.23 16. you are brought in and builded on it and united together by it and they that so disallow it rejected and so that also follows And a stone of stumbling and a rock of offence to them which stumble at the word which can be no less then when by light discovered do of themselves first stumble being so distinguished from them that upon the discovery sanctifie God in their hearts for this gift of his Son these being disobedient whereunto also they were appointed Luk. 2.34 Isa 8.14 15 16 with Jer. 5.3 4 8.12 Prov. 1.23 24 25-31 Isa 5.3 4 5 Jer. 6.16 30 Ezek. 24.13 Which is very cleer to be that such as when Christ in the Gospel is set forth to them for their fall and rising again in discovery of whom all other Excellencies are cried down and the glory of God's rich Grace in Christ onely exalted they discerning the light what it discovereth do refuse to own their shame in the fall that they may by him onely be raised and so Christ is to them a sign and a rock of offence and they stumble And these and such as these even for this cause were appointed to farther stumbling and so cannot believe yea this is held forth cleerly to us also in many other places of Scripture all speaking in this Language as also in that example forementioned Joh. 6.28 30 41 42 60 66. So that concerning the Purpose of God who shall be helped to believe and who not we have it cleer from Jesus Christ by his Spirit in the Prophets and in the Apostles and in his own personal sayings to be men under such considerations and it becomes us to desire no other knowledge of this And to this also very well agreeth that which is said Rom. 9.18 He hath mercy on whom he will have mercy and whom he will be hardneth For God hath not left us in the dark nor spoken as a Barbarian to us so as none can know by his revealed will on whom he will have mercy or whom he will harden but hath made known his minde that as he first sheweth mercy on or to all and this that they may repent And therefore discovers the evilness of their hearts and wayes and the emptiness of all their righteousness Rom. 2.4 9.16 Hos 13.9 Job 33.15 16-24 and of all earthy things to help them and that help is onely in and of him that sheweth mercy yea and afflicts them for not turning in to him by his mercy so also he lets us know to whom all this mercy shewn and means used and transgression still found he will yet shew mercy namely to such as by his continued mercies and chastisements for so gracious an end do on sight of his goodness against which they have transgressed fall down in confessing their sinfulness 1 Pet. 5.5 6 Jam. 4.6 Prov. 3.34 Mat. 23.12 Luk. 18.14 Prov. 28.13 14 Deut. 29.19 20 and in belief of the Testimony of his graciousness desire mercy of him he will shew mercy on them he will give Grace to them and lift them up But to such as in his call by the mercies and chastisements which he useth refuse to hearken and behold and so scorn to fall down and humble themselves under his mighty hand but still persist to go on in their own wayes he will not shew mercy on them but harden them and in the continuance of their persisting give them up to a reprobate minde and to Satan as is full and plain in many places of Scripture besides these quoted And thus the Purposes of God concerning Mankinde as revealed in Scripture are verily such as is said and in this written of them in these four
in the Gospel beware of Evah's desire of knowledge but if we would know mysteries Rom. 1.16 1 Thess 2.13 minde well and believe fiâ—â—ly the Declaration of the Gospel and that believed with the heart as the Word of the God of Truth will enlighten and work effectually in us yea if that be so heeded as the very discovery of the Minde Heart and Purpose of God to such unworthy Ones as we what appearances of divine Love what excellencies what depths of understanding and knowledge what supernatural shines divine streams spiritual operations in melting renewing heart-rejoycing yea what nighness approach to God what fellowship with Father and Son and with Prophets and Apostles yea what hope and heavenly riches is to be met with through the Spirit in belief of this Testimony will not be believed without some experiment in the Declarations of well-grown and experimented Believers much less in the scanty Declaration of such a one as I therefore I forbear that Declaration knowing that when any do come heartily to believe the Gospel-Testimony of Christ they will experiment so much that they will confess As they have heard they have found but withall they think the half was not told them and then they will see enough in the Purpose of God as revealed for them to know and this may be farther said That the Purposes of God as revealed in the Gospel are such as are meet and forcible if believed to draw unbelievers to believe to confirm weak Believers in the Faith and to make valiant the strong All which things hath been before shewn and proved An Explicite Declaration of the Testimony of Christ c. PART V. CHAP. I. Of the Promises of God in the behalf of Mankinde THe Promises of God Psal 12.5 6 7. 2 Cor. 1.20 are true pure and certain to be performed according to the terms of his Word and Promise they are like his Purposes yea the Declarers of his Purposes and so Yea and Amen in Christ And those I am now to take view of are those which have their tendency toward the Salvation of Mankinde out of the death he fell into by the first Adam and the Justification and eternal Salvation of Believers And these I shall view in three Heads or Branches first Those done secondly also in doing thirdly those remaining to be done The first Head or Branch of Promises is of those things that are truly most Gen. 3.15 with 2 Joh. 3.5 Gen. 22.18 with Gal. 3.16 Isa 42.1 7. 49.6 and all in some sense done and performed and these are of two sorts I name the later first because first made known to Man that is 1. To Mankinde for giving and sending a Saviour 2. To Christ the Saviour upon his oneness of Will and Minde with the Father in his undertaking to be the Saviour and to save according to the Will and Minde of the Father 5.3 4 10. with Joh. 3.16 17. 1 Joh. 4.14 Act. 13.47 and these are also both in plain and express Promises and also certainly intimated in the Curse and Threats on the Serpent and Serpentine Seed the Enemies of the Salvation of Mankinde and of the Peace and Prosperity of the Church the Seed of Christ the Seed of the Woman 1. The Promises to Mankinde for giving and sending a Saviour even Christ that he should be a very Man of the Seed of the Woman Emmanuel God with us that he should come of Abraham and blessing be in him for all Nations that he should die and rise and offer the Propitiatory Sacrifice and make Atonement for the sins of Men and be filled with Spirit so as he shall be God's Salvation to the ends of the Earth even the Saviour of the VVorld that whoever believeth on him should not perish but have everlasting Life which things are before explained in the Purposes of God of which the Promises are the Discoverers And these Promises are fulfilled Act. 13.31 32.33 Rom. 8.32 and he that verily believeth God to have fulfilled his Promise in this may very well trust him in any other Promise 2. The Promises to Christ the Saviour Psa 40.6 7. Heb. 10.5 7. Isa 50.9 Psal 116.10 11. Psal 2.6 110.1 Isa 42.1 50.4 5 6. 61.1 2 3. Psa 110.4 Isa 49.7 8 55.5 Mal. 3.1 Isa 40. Psal 68.11 19. Prov. 9.3 Isa 53.10 11 12. Psa 2.8 9. 89.20 21 27. 1 Chron. 17.13 14. Isa 65.9 upon his oneness of Minde and Will with the Father in his undertaking to be the Saviour and to save according to the Minde and Will of the Father as That he would give him a Body that in it he might do his Will That he would be with him in all his Sufferings and uphold him and raise him out of Death and exalt him after his Sufferings and Resurrection and set him at his right Hand and fill him with the fulness of the Spirit in the Nature of Man and so give him the Tongue of the Learned and That he would make him an High-Priest for ever after the order of Melchizedec and That he would be present with him to make his Mediation prosperous and he would also give him a Messenger to go before his Face or Presence to prepare the way before him and Witnesses also to declare him when he had finished the Work he was to do in his own Body and That he should see his Seed and the work of the Lord should prosper in his Hand and That he would give the Heathen to him for an Inheritance to rule and the Kingdom and heavenly Inheritance for himself and all his spiritual Seed that should be his Jewels and his peculiar Inheritance All which things are explained in the Purposes which are discovered in the Promises And as the former Promises to Mankinde so these to Christ as undertaking for Mankinde are all of both sorts for the good and benefit of Mankinde and yet had they no dependence on the Faith of particular Men but that God would send his Son to be the Saviour and so furnish him to be a Saviour depended onely upon the Truth and Faithfulness of God and should upon that account be performed to and for Men notwithstanding all the unbelief of Men though Men come to the use of understanding cannot receive the special saving benefit but in the belief which belief was not so easie nor had so demonstrating and powerful evidence and Argument to draw to believe as since it is unbared in the performance And note That these Promises to Mankinde and as to Christ for the good of Mankinde are Promises of Christ by God to Mankinde but not so properly as the following Promises through Christ suitable to our Saviour's Doctrine of his Father's VVill in his Love he freely found out the Ransome and promised and gave his Son to be the Saviour but extendeth Salvation by and through his Son Christ Joh. 3.16 17. Rom. 5.6 8 Gal. 4.4 1 Tim.
and helps to Believers that they may in believing mix not reasonings but Faith with the Promises and so live neither by presumption nor sense but by Faith And so in love are many Helps given them which also have the Nature of Promises and many Promises in them and they may be comprehended in these four Heads or Branches namely 1. Caution 2. Instruction 3. Assurance 4. Inward Helpfulness Consider them CHAP. 4. Of the Helps to mix Faith with the Promises and so to persevere IT hath pleased the Lord in his great love to afford and give many Helps to Believers that they may mix Faith with the Promises and persevere I. Joshua 24.20 2 Chron. 15.2 Prov. 1.8 9. 4.2 6 20 24. Jer. 17.13 Ezek. 33.5 11. Prov. 15.10 Psa 141.5 The first Help is Caution and Warning that they depart not from him but abide believing and so he hath warned them of that which will if not avoided hinder and turn aside and therewith discovered the danger thereof that they may both avoid it and be preserved And though these things be grievous to those that are out of the way yet they are very profitable to those that love righteousness and in this manner to this gracious end the Lord hath warned us 1. Heb. 3.7 12 15 16. 10.35 38. Phil. 2.14 To take heed of hardning our hearts from hearing his Voice by fleshly Reasonings or foolish Questions as they Joh. 6. or Murmurings and so to beware of an evil heart of unbelief which leads to depart from the living God 2. Heb. 3.13 12.16 17. Rom. 8.13 13.11 14. Gal. 6.8 Prov. 11.2 16.18 29.23 Rom. 11.20 21. To beware of the deceitfulness of sin and so of those special sins that will harden the heart and lead to unbelief and falling away as of prophaness and provision making for the flesh to fulfil the lusts of thereof and so of sowing to it and so of those sins that seem more spiritual as pride of Parts Gifts Receits Attainments and of vain-glory in love and desire of praise of Men Gal. 5.26 Phil. 2.3 Joh. 5.44 with 12.43 44. 3. Prov. 1.10 9.13 18. 14.7 19.27 Isa 55.2 Rom. 9.31 32 33. 10.2 3. Gal. 4.19 23. Luk. 18.9 11 14. Isa 65.3 4 5. To beware of a more subtil mischief namely That we do neither of our selves nor by the allurements and fair words of others seek life in a wrong way by eating that which is not good to get refreshing and consolation to our Souls And so he hath warned us That we feed not on the works of Righteousness of our own endeavouring by the Law of works conceiting to have the Righteousness of God thereby and so presuming as the Pharisees did we have Grace and are elect and upon that account worship and praise God and hope for eternal life this is to sacrifice in the Gardens and burn incense upon Altars of Brick and drink in vanity in conceits of our own holiness and despising others a thing loathed of God such eat Swines-flesh of which we are warned yea more still 4. Mic. 2.10 Isa 4.1 He hath warned us of an evil more secret and subtil then the former namely That we feed not upon any thing that hath blemish or defilement in it for that is neither the rest nor the bread of life that he hath given us nor any thing is that which is directly our own how goodly soever appearing and what change soever it hath wrought in us as inward sorrow and brokenness of heart for our sins and some suitable mortification of and abstaining from or death to sin and some suitable vivification and quickning in zeal towards love of desire after 2 Cor. 10.7 12 18. 13.5 and delight in holy Duties and Societies and some suitable performances and fruits in prayer hearing just and equitable walking when these are all found and also by others approved right yet are not these to be fed on for life and satisfying in exercising our thoughts on them from thence concluding and trusting That we are Christ's and so elect and upon that account to hope for eternal life Surely there is yet wants and defilements in us in all this sorrow brokenness mortification vivification and performances so that if any of us think not fit to confess of our Righteousness in this with the Prophet It is a defiled clout yet we cannot but confess with the Apostle We are not thereby justified Isa 64.6 1 Cor. 4.4 and if any refuse so to confess they cannot free themselves from that charge of the Prophet Isaiah A dangerous feeding beware of it Isa 65.4 66.17 and yet 5. He hath warned us of a deceit more secret and subtil then these which to some appeareth as the Bread of life to feed on and that is when in waiting and looking for some such thing there cometh into the fancy or thoughts yea to some to their heart some particular Word or Promise of God that is in the Scripture to let pass such as come into the fancy and thoughts onely as knowing none but fools and unbelievers will deceive themselves to trust and rely on such motions and thoughts Prov. 14.15 nor yet to speak of such words as may be cast in by a Satanical Spirit because when so they tend to pride or presumptuous confidence Mat. 4.6 Mar. 1.24 Act. 16.17 withdrawing from attending on Christ in his way and Ordinances and so true Believers will be fearful of entertaining them but those that are hinted by the good and Holy Spirit yea and that in mercy for gracious ends even to draw to Christ and so uphold their fainting Spirits but not for them to rest upon the in-giving of such a word to them and their certain receit thereof from God and so to feed on that and on that account to conclude their Election before time and their assurance of never falling away but having eternal life and persevering to the inheritance for when time was that the Holy Ghost was not given in the full Revelation of the Mystery of Christ and so this in-giving of some particular words more in use yet though personally given to any one Man It had this Caution with it Ezek. 18. 33. If I say to the righteous which can be no less then one justified in some sense That he shall surely live which could not be in any righteousness of his own by the Law of works if he trust to his own righteousness mark the fruit of such trusting and commit iniquity c. he shall die What hurt confidence in our receit of such words hath done me and others I need not here repeat and how it apts some after over-greedily to receive any thing that comes with a shine and spiritual fervor I will not here say But this it is I am now to say That Christ hath come in the flesh and is he in whom all the Promises of
Sacrifices for in this was many Ordinances of divine Service and this was of things to be done about the Tabernacle or Tempse Heb. 9.1 Exod. 25 to 40 ch Levit. Numb the Laver Altar Propitiatory an Order of Priesthood with Levites and their Services Sacrifices Washings Purifications Festivals c. and this part also called The Law Heb. 7.12 and 10.1 And because this part when once discovered and commanded Exod. 34.27 28. Deut. 4 5. Ioh. 1.17 was also enjoyned in the Covenant and Law of Ten Words therefore it with that and so both together are called The Covenant and The Law Now if we minde the end of this Covenant-making and Law-giving and how and for what end it was imposed on them the whole Israel or Circumcision we shall finde That in the whole or either part of it it was not put upon them to put them in such a sense under this Law as by and in the fulfilling according to the Precepts they should indeed live and get life and so the Inheritance Gal. 3.10 Deut. 27.26 Gal. 3.13 2.21 Rom. 3.24 25. 4.4 5. Tit. 3.4 5 6. Rom. 4.13 14. Gal. 2.17 18 21. or if falling short be condemned and perish for ever for that was impossible for any of the natural Race of fallen Mankinde so to get life or escape the curse yea so to get Life were against the very sufferings and Sacrifice of Jesus Christ and the end thereof and it is against the freeness of the Grace of God in justifying and saving and against the Promise fore-made with Abraham and against receiving by Faith and it neither was nor could be against any of these But this Law and Covenant was imposed and put on them for their tutoridge and nurture Gal. 3.19 23 24. 4.1 2 3 4. as a School-Master till Christ the promised Seed should come and be manifested as having compleated his first work to be done in his own personal Body And the use of it in the nurture of them is declared expresly in three things 1. Rom. 3.19 20 23. 4.15 5.20 Gal. 2.19 Rom. 7.11 12 13 24. To discover their manifold and great sinfulness and the shortness and vanity of all their own Righteousness to get life that hereby they might yield up themselves as guilty to the sentence of the Law and say Amen to the Curse and so die to all hopes in themselves or by the Law and so be prepared to magnifie Grace in the discovery of it more aboundly This the first use of the Covenant of Ten Words 2. To lead them in all their Observation of Temple-Worships Sacrifices Heb. 7.19 8.5 9.11 12 13. Gal. 2.16 and Types to look to a better Hope even to Jesus Christ to come and his Death and Sacrifice c. figured by them that in believing on him to come Act. 15.9 13.38 39 they might receive forgiveness of sins and have their Hearts purified to live to him in the love of him and one another 3. Having forgiveness and life through him and so in him Psa 116.8 9 19. 116,1 6 15 16. Rom. 13.8 9 10. Gal. 5.13 to shew forth their love and thanks according to the light and strength afforded them according to the Rule of the Law in the Precepts thereof so waiting for him to come and it or rather they in it should be so accepted as Believers and thankful And this forementioned Law given to this end was the Covenant made with them in which we may cleerly see That the Covenant at first made through Christ with Mankinde is not taken away from them in this much less made null or void by it to any Man no not to Israel but renewed and more cleerly opened with a great deal more usefulness for their observance and benefit by it afforded in it And so we may see cleerly what the people on their parts were obliged to in this Covenant and that was not to make themselves righteous and get life by doing it but by it to see their sinfulness and desert of curse and to look to and believe in him that was to come for pardon and gracious helpfulness and life and in Testimony of thanks according to their light and strength Deut. 29.1 10 11. to walk in the Observances of it and so to worship the true God and into this Covenant Moses entred all the whole Circumcision then present and to come till Christ came Yet here is not all the graciousness of God extended to them for now under this Law and Covenant they had also with it preached to and taught among them the Gospel preached to Abraham concerning Christ the promised Seed Deut. 18.18 30.11 14. Rom. 10.6 8. in whom was blessing for all Nations and who should be the great Prophet to whom all were to hearken and in believing on whom they should be saved and also the Covenant made with their Fathers Abraham Isaac and Jacob Deut. 4.31 and so the Gospel and everlasting Covenant was preached to them with and in a sort under the Law or Letter and so though Moses was a Minister of that Letter or Law of Performances which in the Injunctions discovered sin and sentenced to death and led to exercise in such Rites and Ceremonies as could not purifie the Consciences yet he did therewith discover Christ to come in whom Remission and Purgation was to be found and the Truth of all figured in their Sacrifices and Types Joh. 5.46 2 Cor. 3.6 13. and the everlasting Covenant confirmed in him in and according to which all Truth should be performed whence it is called A glorious Ministration though veiled And so it appears in that this Covenant was given in the Hands of a Mediator one that should and did stand between God and them for them to speak with God and bring and teach his Minde to them and to present their Mindes and Distesses to God and when they sinned and God was displeased to stand in the breach interceding and prevailing to turn away wrath and procure mercies for them to give them the Ordinances and set in order their Tabernacle Priesthood Sacrifices c. and to go before them to conduct them to Canaan and so to them were committed the Word and the Oracles and therein Rom. 9.4 the Adoption or means to bring Men in to beadopted the Glory or his presence in the Tabernacle among them and the Covenants that made with Abraham and a little before this we are now about the Ordinance of the Passeover made with them and this in which also the Covenant fore-made with Mankinde was included and the giving of the Law the Ministration and carrying on of the Law and Ministery given them of God by Moses the Mediator and the Services that is the Exercises of this Ministery and so the true publick Worship of the true God and the Promises both of the first and second coming of Christ
ascended to Heaven and offered the acceptable Sacrifice and obtained eternal Redemption and so is the Propitiation for our sins and Grace is onely by him And Truth that is fulfilling of the Promises he being immeasurably filled with the Holy Ghost in our Nature and the fulness of the Godhead dwelling in him bodily he is The Temple of God the High-Priest The Laver of Regeneration the Altar the Sacrifice The Propitiatory The Oracle c. the Truth of all figured by those is in him and so by him and had in having him and this vertuous from the beginning and so even then though in a more hidden way Grace and Truth came by Jesus Christ. But now he hath come and done his first Work this mystery is manifested and the Spirit hath testified of him and this Testimony is Spirit and Life by which such as are led to believe in Christ do meet with Truth and so are said to worship him in Spirit this gracious Law opposed to that of Works and Types and in Truth acknowledging the Truth in Christ and meeting with him in believing on him as having done his first work for them Job 4.21 22 24. 1 Joh. 5.19 20. and now about the other in them and so they worship God in and through him and that they might thus do God hath done and provided all this in his Son and so made him known And so upon this account of Christ his being so full of Grace and Truth and having been so manifested also in the Nature of Man John Baptist in respect of himself and the first witnesses renders it in these words Joh. 1.14 16 17 vers 17. as the ground of that he affirmed vers 16. For of his fulness have we all received Grace for Grace other profitable senses of this noted before I onely now note this That as Moses received a Law of works and shadows to nurture the people Par. 3. ch 4. that in judging themselves for their sins by one part of the Law and looking to Christ that was to come in their use of the Types the other part of the Law they might through Christ receive Grace as all that so looked did but he having come hath abounded farther to us and we have of him received Grace a Gospel of Grace with a Law of Grace and a Spirit of Grace discovering the Atonement made and forgiveness in the Blood of Christ and Truth fulfilled in him so by the Grace of God in that Cross of Christ he suffered to shew Men the vileness of their sins the vanity of their Righteousness and yet through the same Cross to shew them the great Love Righteousness and Propitiousness of God the pardon of their sins in the Blood of Christ and the fulness of Love and Spirit in Christ to draw them in to believe assuring them in believing they shall receive forgiveness c. and so we have Grace that we may receive and declare Grace and God hath engaged himself that he will so witness of Christ Isa 42.1 8. 55.5 Joh. 3.15 16. Rom. 10.9 10 13 15. Act. 15.9 10 11. Gal. 5.6 1 Joh. 3.23 1 Pet. 1.3 4 5. 1 Ioh 1.7 9. and he shall so far proceed with Men where the Gospel comes that they shall have their eyes opened that they may see and believe and hath also engaged himself to all that where the Gospel comes do according to the Light and Power he giveth believe on him he will save pardon and enlive them and write his Law in their Hearts And this Faith working Love he putteth no farther burden or yoke on any but to believe him and love one another and he will preserve them through Faith to the Inheritance and if they fail confess their failing and through the Mediator they shall be forgiven and cleansed And thus far the New Testament is and is to be held forth to all that live under the Gospel and all the baptized in the Name of the Lord have set their Hands to this Engagement and may live in hope of having it personally made with them but yet the personal making of this New Testament with Believers is yet a farther business see how that is exprest in Scripture also 2 Cor. 3.3 Tea are manifestly declared the Epistle of Christ ministred by us written not with ink but with the Spirit of the living God not in Tables of Stone but in the fleshly tables of the heart It is express throughout this Chapter That the Apostle speaks here of the New Testament opposed to the Old Testament and so likewise it is evident here That in preaching the Gospel as now come forth they did also therein minister the New Testament 1 Cor. 1.6 7. and so it is here also evident That when Men in believing the Testimony of Christ in the Gospel come to believe on Christ then they receive the New Testament and how they receive it and what it is see here 1. Phil. 3.3 7 8 9 In believing on Christ the Grace believed breaketh the stoniness of the Heart and taketh down the pride and stoutness of it and humbleth and melteth it and enamoreth it with Christ and so makes the Heart fleshy tender flexible fit to receive his Sayings Teachings and Impressions And then 2. His making the New Covenant with them is begun by writing his Minde Heb. 8.10 2 Cor. 4.13 2 Tim. 1.7 his Design his Epistle by his own Spirit in their so prepared Heart giving into their Heart the Spirit of Faith of Love of Power and of a sound Minde so that they have in them a new Heart a new Spirit a new Man an inward living Principle derived from the Fountain in which they believe inclining them to love God and their Brother and to live by Faith and walk in Love and so to seek the farthering of his design in seeking the Honour of God in the Salvation of Men and the Prosperity of his Church so looking and waiting for the coming of the Lord the Spirit herein springing up Love Rom. 8.28 Joy Peace c. And this is a Dispensation of a spiritual first Fruits of the everlasting Covenant made with Abraham Isaac and Jacob and no otherwise made with any since excepting David about the Kingdom but in such a begun-performance But then minding the words and the Apostles scope in this place with other places speaking of the same business and we shall see That 3. In this Dispensation of Grace by his Spirit there is made a double Engagement on the part of Christ and on the part of the Believers in which respect it is rightly called a New Testament in opposition to the Old Testament given by Moses which also in this Dispensation is written not with Ink as the Old Testament was nor in Tables of Stone as one part of that was nor in Leaves of Parchment or any such thing as another part of that was but even in their Heart that is That Jesus Christ will
in the Purposes and Promises of God even so in the Covenants made known I. We have that set before us which is already performed in Christ which is true and truely done as a motive to and Foundation for Faith and declared that Men might believe whether men do believe it or not And also that set before us which will certainly be done to men that they might believe whether Men receive it or reject it and this to give Preachers hope in declaring the Gospel and Hearers caution that they then receive his words and slip not the day of his visitation And also that set before us which Believers may through Faith daily look for in this life and what they are to wait for till and through Faith may be sure to enjoy in the life to come Yea surely as in the Gospel-Testimony Purposes and Promises so in the Covenants we may see a fulness of Provision for us a sweet gracious order in them all and Freeness of Grace with Mercy Truth and Holiness in the performance of them all mentioned in his Word and strongly evidenced and intimated in the Works of God already done so as they have a sweet and drawing influence both to draw such as yet believe not to believe and to stablish Believers for their perseverance I say The Covenants of God have but not such as exprest or intimated by Mr. Owen Pag. 163.4 saying The distributive justice of God is engaged upon this obligation of Christ upon the Covenant and Compact made with Christ as Mediator to that purpose to bestow on them for whom he died all the good things which he promised him for them in and upon the account of his undertaking in their behalf So he Sure this Saying hath not the savour of the Scripture-Language in Covenants Promises Purposes or Testimony of his Oblation and Mediation which are all plain and without wreathedness holding forth their own meaning and the certain Truth in that affirmed Now certain it is and is before shewn That what God engaged for to Christ upon the account of his sufferings Prov. 8.6 9. 22.21 he performed to Christ upon the account of his sufferings what upon that account he engageth to Christ to do unto men both hath shall be upon that account done to men all Men as is foreshewn and what upon the account of his extention in Ministration of the vertues of his Sufferings and Sacrifice was engaged to him to be done for his sake hath and shall verily be done unto them and yet upon both these accounts in the first having bought them in the second using means to lead them to Repentance he shall rule some with a Rod of Iron and break them in pieces like a Potter's Vessel for their Rebellions and have the glory of his sufferings and Sacrifice for them and means used towards them in his just condemnation of them according to the Gospel Therefore though God upon the account of the Oblation of Christ hath given in to him eternal Life as in a publick Man for all Men for whom indeed he died yet not to be on that account dispensed to all for whom he died but on those that by and in the means he useth believe on him as hath been foreshewn in the Testimony of the Oblation and Mediation of Christ and in the Purposes Promises and Covenants of God and in answer of Mr. Owen his more plain Expressions so swerving from his own Rule II. In this manner of God's making his Covenants we have a good and sure Direction to know what Covenants we are under and what our Interest in the Covenant is and how far we are in Covenant with God and so what we have in enjoyment and what in hope to enjoy if we view the Covenant in which our Father Adam was at first and from which he fell and then view that heavy Covenant he and we all in him fell under and withall view how the second publick Man the Lord Christ became under that heavy Covenant for Mankinde and hath fully satisfied the same and view how upon the account of satisfying this heavy Covenant there is a gracious Covenant between the Father and him and that also respecting Mankinde to be now in his dispose and he to have a Seed out of them and to have for and give to his Seed eternal Life And if believing all this we view the Covenant God made with Mankinde through Christ at the beginning we shall see That we are under a gracious Covenant and That if according as our eyes are opened and Light Motion and Strength in the means extended to us given us we so believe in God who are according to the gracious Covenant under the hope of Eternal Life And then if we view the Covenant as made with Abraham and the first Fathers and believe the same we are under the hope of it and then if we view the Covenant that was added because of Transgression and given by Moses to continue till Christ came and look on Jesus as set forth in the Gospel we shall see how Christ hath satisfied and made purgation for all the sins the one part of that Covenant could charge us with and fulfilled all that in Truth which the other part of that Covenant did figure and type out and freed us from outward Circumcision and all the Bondage of the Law of Works that believing in his Blood we may therethrough approach to God and believe in and receive from him all saving Grace we shall finde a better use of that old Covenant for instruction now being from under it then those that were under it in Observances did or could finde And see therein the first Covenant made with Mankinde through Christ cleared and the Door to Life and Immortality opened with the hope of the everlasting Covenant set before us and Jesus Christ given for a Covenant holding forth the New Testament to us in minding and believing in him with our heart he writeth his minde in the Heart enduing us with the Spirit of Faith Love and Power and a sound Minde so interesting us in the Promises and everlasting Covenant leading us to live by Faith and walk in Love in which he sealeth us for his and gives us a first Fruits of the Spirit as an earnest of the Inheritance And so we are under the New Testament of which Christ is the Mediator by vertue of his Blood That we which are called may receive the promised Inheritance and he is loving faithful and able yea and given us of God for the everlasting Covenant it self That we believing on him and receiving him may in and with him receive all things and he by his power keep us through Faith till he have conferred all things in the Covenant on us So that till possession we can have no better or greater assurance of our interest in and enjoyment of all promised in the everlasting Covenant then the assurance by Faith in him of
these Hebrews had The second Principle is Principle 2. Act. 20.21 Rom. 9.5 Joh. 14.6 Eph. 2.17 2 Cor. 4.6 Rom. 1.5 16.26 Prov. 14.15 Jam. 2.19 Rom. 10.17 Col. 1.4 Faith towards God This is the same with that called Faith toward our Lord Jesus Christ who is God over all blessed for ever and the only Medium of approaching to God and he in whom the Face of God shineth so that it is in Scripture-Language evident That the Principle here called Faith towards God is the Grace or Gift of Faith to and in a man which closeth with the Object of Faith and so is Obedience to the Faith for as is foreshewn every believing is not Faith the Fool believeth every thing and the Devils believe who yet are nowhere said to have Faith but that Belief which is of the Faith and closeth with the Faith is in Scripture called Faith and so this affirmed here as one of the first Principles taught and begot by the Oracles of God building it on the Foundation is said to be the Faith that cometh by hearing the Word of the Lord and so the Faith in our Lord Jesus Christ And so it is An inward under standing Joh. 6.40 Rom. 10.8 9 10. Gal. 5.6 discerning and minding the gracious Mind of God testified and appearing in Jesus Christ by which one is inwardly perswaded believeth the Truth and Goodness of the same and so with the heart in love desires and confidence imbraceth it whence the Grace believed worketh renewed disposition and that welleth out confession and this exprest in Scripture to be that believing which is called Faith Heb. 11.13 14 15. So that this Faith having imbraced the Word is a Principle within him that believeth for he that believeth on the Son of God hath the Witness or Testimony or Record in himself And so likewise 1 Joh. 5.10 we have three things to note in this Faith as it is a Principle 1. Act. 1.20 Rom. 1.5 10.8 9 17. 16.26 1 Cor. 3.5 2 Cor. 3.3 That it is begotten and produced by the Declaration and Ministration of Christ crucified c. and the Love of God commended through him set forth in the Gospel the Word of Faith and the Oracle of God 2. That it is wrought in the truning of the heart unto the Lord whence it here fitly both follows Act. 11.21 15.9 11 15. 26.18 20. 2 Cor. 3.16 and is joyned with Repentance from dead Works according to that promised Prov. 1.23 3. That it is founded and bottomed upon the very Blood and Sacrifice of Christ Rom. 3.25 5.6 8 9 10 11. as the Love of God is commended therethrough And this is the Faith begot by the Oracles of God as one of the first Principles thereof yea this with the Repentance mentioned are oft included both in one or either of the names being ever together and neither of them being where either of them is wanting and so the Faith of and in such turned ones is that Faith by which the Believer standeth and liveth And all the following Principles here named are for the quickning strengthening encreasing exercising and making fruitful this Faith in which the Spirit dwelleth and worketh and so it worketh through Love CHAP. 6. Of Hebrews 6.2 HEb 6.2 Of the Doctrine of Baptisms c. Note well the words he speaks not here of Baptism or Baptisms as before he did of Repentance and Faith and so he speaks not here directly and properly of the Act or Work of Baptizing Rom. 6.3 4 5. Gal. 3.26 27. Mat. 28.19 20. either inwardly which is into the death of Christ and conformity with him therein which is done in this Repentance and Faith formentioned nor yet of that outward act of Baptizing with Water in the Name of c. which is a witness of that done in and by Christ and a Medium having its tendency to that forementioned which is the Baptism indeed Eph. 4.4 5. 1 Pet. 3.21 which for the substance of it and that which is spiritual and saving indeed is one and but one for as there is one Body one Spirit one Lord and one Faith so there is one Baptism and so that he here speaks directly of is not the Work but the Doctrine of Baptisms that is the Teaching and instruction given by the Oracles about and concerning Baptismes which by the term in the Plural Number can be no other but the several wayes and mediums appointed and having their tendency towards Baptizing or for preparing for and effecting that which is Baptism indeed which because of their tendency and use to it are called by that Name each of them Baptism and all together Baptisms And about this Doctrine of Baptisms I shall note three things in the Doctrine I. That these wayes and mediums of Baptizing are four each of them bearing the Name of Baptism as an Instrument used to that end 1. The prime and chief ministerial way of Baptizing is the word of the Gospel opened and applied in preaching Mar. 1.4 Luk. 3.3 Joh. 1.29 Act. 10.25 so John besides his baptizing with Water did preach the Baptism of Repentance for the Remission of sins and this was that Apollos knew and taught being called Baptism 2. Baptizing with Water in the Name of c. is that which was first 1 Cor. 1.14 Rom. 2.28 29. Rom. 6.4 5. Gal. 3.25 26. 1 Cor. 10.1 2. and is most frequently called Baptism and as the spiritual Work of Grace in the Heart was never called Circumcision till the outward Ordinance of Circumcision was given from Heaven and then frequently so called as that which is indeed The approved Circumcision so the Work of Grace in the Heart was never called Baptism till the outward Ordinance of Baptism was given from Heaven but since so called so likewise the other mediums that have their tendency to that gracious work are also since upon the same account called Baptisms as follows 3. Afflictions Sufferings for the Name of Christ are also called Baptism Luk. 12.50 Mat. 20.22 23 Mar. 10.38 39. I saith Christ speaking of his Sufferings Have a Baptism to be baptized with and of sufferings also he saith to his Disciples Ye shall be baptized with the Baptism that I am baptized with 4. The inward Inlightnings Breathings and Operations of the Holy Ghost in and with all the former mediums Mat. 3.11 Mar. 1.8 Luk. 3.16 Joh. 1.33 7.38 14.26 is also called Baptism this being the proper work of Christ himself in his promised presence in the Ministration of the Gospel and according to it in all the means he useth for effecting this one gracious and spiritual Baptism Act. 1.5 Mat. 28.20 II. The Gospel in the Doctrine of Baptisms farther teacheth of these mediums 1. That God hath a gracious end in all these in visiting us with his Word in having admitted us into his Family in afflicting us and in extending motions of his Spirit
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
8 10 11. and being the raiser of men quickened and enlived them 2. In receiving from Christ into their heart an inward living Principle or Spirit of Faith and Life Gal. 5.22 23 24. That without an outward enforcement from law or fears or thoughts of acquiring self-advantages doth from the grace beleeved and hope received spring up love joy childelike affections 2 Cor. 1.8 9 10. 2 Tim. 4.17 18 and so lead to serve in newnesse of spirit and life 3 Since they were quickened in beleeving In raising them out of great deaths Phil. 3.9.14 Heb. 11.25 26. Psal 37. in distresses and temptations in which all seen hopes of help were removed and so far the sentence of death was passed on them yet hee delivered and consolated them 4 In enabling them with willingness to bee conformed to Christ in his death and so to pass through deaths for Christs sake and to bear with patience the wrongs and oppressions of the wicked knowing the certainty of the Resurrection and of eternall Judgement 5 In elivating the Affections to things above Col. 3.1.4 1 Thes 1.10 Tit. 2.14 where Christ is And so moving to hope and long and wait for the comming of our Lord Jesus Christ and the blessed hope and inheritance then to bee given by him in the resurrection of the just as is shewn in opening the two last Principles Now then put all said in these first five verses together of the Principles with the spirituall operations And minde how Jesus Christ in his oblation is the foundation of all and the oracles of God in discovery of that foundation And those oracles the teacher of these Principles and the holy Spirit of God in this teaching the enlightener of the mind and worker of these Principles in the heart and there through building the Beleever on the same foundation from whence all these flow and so having effected in them repentance from dead works faith towards God and such tasks of the heavenly gift conforming to Christ in his death enduing with spirituall vertues and gifts affording experience of Gods graciousness in performing his Promises with a principle of life in the beginning of confidence to live to God and wait for the comming of our Lord Jesus Christ Surely surely in all this is set forth True Faith and Holiness of the right kind even saving and justifying and here set forth in a great degree and measure also And this the very same-faith that was in these Hebrews to whom this Epistle was written whom he owneth as holy Brethren And yet notwithstanding all this Hee by the same Spirit warneth them to flye all those evills that indanger to departing from this faith and such Principles in which they were fastened on such a foundation where they had so great salvation and such a blessed hope and so warns them of the great danger in case of forgetfullness Heb. 2.1 2 3. Heb. 3.6 7 12 13 14 16-19 Heb. 4.1 and neglect of so great salvaation And to avoid that danger by holding fast the rejoycing of hope and beginning of confidence begot in them firm to the end And to hear his voice and beware of the deceitfullness of sin and departing through unbelief And setteth before them the examples of those that through unbelief did not enter the ripicall rest and craveth leave to fear least any of them should seem to come short of entring the true rest Heb. 5.11 12. Chap. 6.1 2 3 4 5 6 7. 10.25 26 29. Jer. 2.21 22. 1 Ioh. 2 -19 chap. 6.9 10. And these holy Brethren also hee reproves for their dulness and unprofitableness And then minding them of the foundation laid among them and the Oracles of God thereby to them and the Principles they taught which these also had received with the lively operations of the Holy Ghost therein experimented also by them And then hee secretly intimates to them as if some so far brought as they were yet for want of heedfullness to this great salvation were seduced by the Tempter And had wilfully and wickedly departed from this faith and therein from the foundation Oracles and Principles which Apostates hee puts here in the third person Those and they because when fallen away they are no longer of this number And because hee doth not judge nor will sentence any of them to bee such yea hee was better perswaded of them and yet proposeth those as terrible examples to warn them And so the application by way of warning and admonition and even to fear such things as cause such danger is even to Beleevers and that both in the first person wee chap. 2.1.3 10.26 12.25 and also in the second person to them chap. 3 7-13.15 4.1 5.11 12. 12.25 And this the usuall language of Scripture in like cases of departure and the danger thereof Rom. 8.13 1 Cor. 15.12 Gal. 1.6 4.11 5.4 2 Pet. 3.17 And so this great danger being proposed as a warning I shall consider the two next points propounded in these verses CHAP. XI Heb. 6.4 6 7 8. FOr it is impossible for those who were once enlightened c. Heb. 6.4.6 If they fall away to renew them again unto Repentance seeing they crucifie to themselves the Son of God a fresh and put him to an open shame In which words for shewing the impossibility of renewing such And the reason thereof I shall consider what the Text offers 1 The persons that have and do so highly sin as to renew them is impossible 1 They are not such as do and alwayes hitherto have lived in ignorance and unbeleef and so in prophaneness Ioh. 3.14 16. Act. 13.38 3 47. Rom. 16.26 c. for to such the Gospell declaring the foundation and sounding forth the oracles of God may bee hopefully and is to bee preached to them to bring them from darkness to light 2 They are not such as having heard of the foundation Joh. 2.9 Luk. 24.26 46 Act. 4.18 26. 1 Cor. 15.12 13-23 do beleeve it to bee and yet are not instructed in or acquainted with the oracles of God as in particular related part 2. chap. 10. page 94. 95. for to such as these they are to bee and may bee hopefully taught and opened 3 They are not such Ioh. 8.30 31 -36. 12.42 43-47 2 Cor. 5.20.21 6.1 2. as having heard and beleeved the Testimonies of the Gospel concerning the foundation and Oracles of God And are not yet so prevailed with to heed and yeild up thereto as by spirituall light and evidence to have those forementioned Principles framed in them only have their knowledge and faith in understanding and notion These are to bee and may hopefully by the word of grace bee pressed thereto 4 They are not such 1 Cor. 15. Gal. 3. 4 5. Iude 19 20 21. as being brought as far as the farthest of these yea with some spirituall operations having a tendancy towards the
for some lust go on rebelliously against him finishing sin till it bring forth death 2 Pet. 2. Yea like Cain and Balaam yea reward him evill for good and hatred for love treading under foot and despiting the choicest of all Gods love cost and Jewels as is foreshewn And here hee produceth a plain parrable in which hee sheweth the equity and justness of such proceeding even to reason it self For the Earth on which a man bestows the same labour and cost for tillage seeding dressing and then it receives the same blessing from Heaven in the heat and influences of the Sun and the former and latter Rain falling often upon it and drunk in by it if any of this bee wanting the Earth is not condemned but if it have all this and then bring forth Herbs Corn or other fruit meet for those by whom it is dressed it receiveth blessing from God As men will gather and accept that fruit and bee well pleased with such ground and blesse God for it So God will accept and bless such as according to his grace extended bring forth suitable fruits But that part of the Earth which hath had the same labour cost tillage seed and dressing bestowed upon it and received the same blessing of the Sun and the Rain and drunk it in as the former did else the faultiness will not be charged on the ground and brings forth briars and thorns is rejected c. So here is equall and just proceeding Now all the difficulty here about Beleevers lyeth in this to know what these fruits are which yet would not have been so difficult but that some to maintain an opinion which this plainly overthrows frame cavills against it What say some are not repentance from dead works and faith towards God and all these Principles good fruits To which one might reply with the like and say was not the receiving of the Word with joy the blade sprung up the during for a while the Corn growing up though among thorns good fruit To which would bee answered No for it came not to perfection to bee gathered in at the Harvest which answer is true and may solve the doubt and answer the former query But I may also answer it otherwise That all the Principles here mentioned as taught by the Oracles of God Are as the seed that is sown in the Earth the bearts of men and the operations of the holy Spirit in and suitable to these Principles are as the rayes of the Sun of Righteousness and the Dew and Rain from Heaven to make them fruitfull And the fruits meet for this is something suitable of which anon but now if some of those fruits also to bee named bee granted to bee in the beleevers operating through all aforesaid as surely there are yet in him that falleth away and so is crucifying Christ again to himself c. are such Briars and thorns Ezek. 33.13 as now nothing else is found upon his account All his former Righteousnesse is not remembred Gal. 3.4 all is lost gone and in vain so saith the Spirit Surely there is a better way to charge sin on such Apostates and to glorifie God than to lay the blame on the foundation laid by him and say there was no room on it for them Christ did not dye for them there was no truth in his intention in the Oracles of God sounded forth to them hee had no purpose to save them The Principles they had were not of the right kind Hee hath not been at the same cost nor bestowed the same tillage nor sown in the same seed nor afforded the same Sun and Rain to them as Hee did to the other and so charge God more than them Surely where God expects fruit hee saith what could have been done more c. And hee otherwise clears himself saying Of old time I have broken thy yoke and burst thy bonds Isa 5 3 4 5â— and thou saidst I will not transgresse when upon every high hill and under every green tree thou wanderest playing the Harlot Yet I planted thee a noble Vine wholly a right seed how are thou then turned into the degenerate plant of a staange Vine unto mee â—â—r 2.20 21 31. Surely no want in his dealings towards them and this is suitable to that said here as they were our types And so I shall give a plain answer The fruits here meant vers 7. are in this Epistle plainly expressed to bee a diligent heed taking to the grace given Eeb. 2.1 2. 3 7 8 â—5 3 6 14. 10. 35 36. 13.1 11.11 13. 4.16 7.25 10.19 20 22 23 24 25. 13.15 12 13 14. 13.2.16 10.33 34 36. 12 2-12 13.3 10.23 13.23 9.28 13.21 and received and to the voice and teachings thereof so as wee let nothing flip nor harden our hearts against any of its teachings like that 1 Cor. 13 1-4 And with this A carefull and fast holding of the rejoyoing of hope and beginning of confidence firm unto the end like that Col. 1.23 And continuing in brotherly love like that 1 John 4.7 And so using all diligence to walk in faith and love like that Gal. 5.6 And this in approaching to God in the Name of Christ for all promised in the New Testament like that 1 Thes 5.17 18. Phil. 4.6 And in frequenting the assemblies of the Saints continuing our fellowship with them in the Gospel and ordinances of God like that Phil. 1.5 And so in all the fruits of love in com passion following peace with all men and holiness abounding in deeds of mercy and righteousnesse like that Rom. 12 8-13 Col. 3.12 13. with patience and constancie in our selves and sympathizing with others in their afflictions like that Rom. 12.15 And so not ashamed of the word wayes and people of Christ but holding fast the profession thereof like that 2 Tim. 1.8 Phil. 2.14 15 16. And in all so demeaning our selves as they that look and wait for the coming of Christ like that Luk. 12 35-42 And all these and such like fruits are the same exhorted to Col. 2.6 2 Pet. 1. 2 Pet. 1 5-11 Joh. 15.2 3 4-8 Heb. 2.1 3. 3.9 13 15 12 15.16 25. 3.12 16 18. 10.25 And all this fruitfulness is in and by abiding in Christ And on the contrary The Briars and Thorns here meant appear in this Epistle to bee a letting slip the things wee have heard and so a neglect of the great Salvation and so a listening to the deceitfullness of sin and so hardening our hearts against the teachings of the grace of God and allowing in our selves any root of bitterness uncleanness or prophaneness and so turning from him that speaks from Heaven through an unbeleeving heart departing from the living God 6.6 And then neglect of the Ordinances of Christ and forsaking the Assemblies of the Saints and then crucifying to themselves
Adoption And I finde that such as did unfainedly beleeve in Christ did receive the Spirit of Adoption into their hearts crying Abba Father But this I also finde That this Adoption is not yet compleated but only begun and a first first fruits and that of the Spirit onely received and those that have this do yet wait for the Adoption injoying yet only by hope even the redemption of the body Rom. 8.12 23 24 25. when Adoption will be compleated in the resurrection of the Just And so I finde not this said That beleevers are compleatly adopted Nor is the Adopted the usual or any expression by which beleevers are now called that I finde 3 Here are some expressions which in the meaning of them are true of all beleevers in this life as things truly and perfectly done though for the measure not come to its height and yet not as expressed the usual expressions of beleevers Ioh. 15.2 4 7 Heb. 4.1 2 3. Psal 86.11 as united to Christ which is a gracious work and in some measure spiritually effected through beleeving in the beleevers that being united by faith to the object of faith the word and so Christ in the word is in their heart and thus by faith love and desires in Christ So also tasting of the heavenly gift c. And so one And yet a farther uniting prayed for yea that they might be one in will Ioh. 17.20 21. purpose design and way And this union of Spirit we are exhorted to keep and to grow up in it till we come to the fulness of it Eph. 4.12 16. but it is not yet fully compleated And so though in a sense beleevers are united to Christ and so truly said to be yet the compleatment is but a working and growing towards Beleevers are not very often and usually set forth by this expression The united to Christ And the term Made the Sons of God is that which in a spiritual sense may be affirmed of true beleevers for to all that receive Christ by beleeving on him by beleeving on his name he gives the power to bee the Sons of God and so the favour to be called his Sons and his Sons they now are by faith and not otherwise yet And shall more fully and compleatly be made the Sons of God in the resurrection of the just Joh. 1.12 13. 1 Joh. 3.1 Gal. 3.26 Luke 20.35 36 1 Joh. 3.2 whence though Sons of God be often and usual expressions of beleevers yet made Sons of God is not so usual an expression as some other 4 Here is one expression that is once or twice used with some other expressions joyned with it and explain it who they be To express beleevers that are cordial with the manner of their calling and the operation of their faith viz. The called according to purpose Rom. 8 28. 2 Tim. 1.9 Heb. 10.32 but as a single expression it is not so usual And illumination is once used as a single expression to express beleevers besides This place Tasting that the Lord is gracious 1 Pet. 2.3 may be taken as so used in another place And what can be less in tasting of the heavenly gift and of the good word of God c. Besides as illumination tasting of the heavenly gift c. are works of the Spirit here mentioned Act. 11.18 20 21. 26 18. Col. 1.4 5. as suited to repentance from dead works and faith toward God they are expressions by which beleevers are usually set forth so as no cause to except against them as not so usual c. 5 Here are some terms in the substance of them though not so usual or not more usual than the terms in the Text here by him rejected as he expresseth them usual terms to express Beleevers viz. Quickned Born again Justified Sanctified by the Spirit Usual indeed Eph. 2.4 Col. 2.13 But minde well Quickned is sometime used as an expression of that enlivening wrought at first in beleevers expressed by Yee and Us. But the word is also used to express the efficacy of the word in beleevers Psal 119.50 93 21.20 119 88. 1 Pet. 3.18 Rom. 8.11 And sometime the word is used for a beleever fallen into some afflicted and drooping condition being raised again sometime for strengthning to walk in the wayes of righteousness and sometime for the resurrection of the body after death And so although this be in some respect a right and good expression of beleevers as thus sometime have been now are and after death in the resurrection shall fully bee yet the expression Heb. 6.4 5. compared with vers 1 2. import the same and are every way as suitable to express beleevers according to their attainments in this life both in principles and spiritual efficacies as is at large shewn The other expression Born again Joh. 3.3.5 1.13 1 Pet. 1.3 Jam. 1.18 if understood or from above and so as explicated of water and the Spirit and so of God by the word of God A good and fit expression of beleevers oft used yet this must be granted That there are degrees and measures of the work of God in this work also that is expressed by this term For whosoever beleeveth that Jesus is the Christ 1 Joh. 5.1 1 Cor. 12.3 Luke 20.36 Rom. 8.23 Act. 13.39 Rom. 5.1 1 Cor. 6.11 is born of God And no man can say in preaching Gospel That Jesus is the Lord but by the Holy Ghost And none are fully and compleatly born of God till the resurrection from the dead so that for explicating the state and present frame of a beleever The expressions used Heb. 6.1 2 4 5. are every way as suitable yea explicating that expression And so also Justified is a good expression to set forth a Beleever And so is Sanctified by the Spirit but mostly used rather to set forth what is received in beleeving than the beleeving it self And the expressions in Heb. 6.1 2 4 5. as much set forth beleeving and so may as well express the beleever as either of them So that all these expressions brought in though they are all very good yet the bringing them in to discountenance and eject other expressions used in this business by the Holy Ghost also 2 Tim. 2.14 Job 15.3 38.2 is not good but contrary to the Commandment to enter strife about words to no profit but the subversion of the hearers or readers and a darkning of counsel by multiplying words without knowledge For was not the laying of Christ for the foundation the purpose and according to the purpose of God And was not the lifting up Jesus in Gospel-preaching and glorifying him by Spirit to the hearts of men that they might see and beleeve the purpose and according to the purpose of God And whereas some when light comes would yet be wise in their own eyes and so come in to claim by a righteousness of their own not
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
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
works be manifold yet he is but one God he is one and so the Holy Spirit that proceedeth from the Father and the Son and discovereth Christ and God in Christ and beareth forth the Testimony though his Gifts and Operations be manifold yet the Spirit is one in the same yea the Father and Son and Holy Spirit are one and the same God one in Essence Will Design Testimony and Power and God in Christ propitious to Men and having prepared Eternal Life in Christ for Men this is the Object of Faith to be preached and believed and if this were not there could be no such thing as the Gospel calls Faith to be preached obeyed or enjoyed And this is one 2. The Grace of Faith or that believing in the Gospel that is called Faith it is that believing which is begot in the heart by the Discovery and Testimony Heb. 11.13 Joh. 6.40 Act. 6.7 Rom 3.25 10.8 9 10. the Spirit in the means he useth hath given of Christ in which a Man discerneth the Truth and Goodness testified is perswaded of it in his heart And this is one one way and manner of believing that Object of Faith and from thence it is called Faith and so truely still one Faith the Object discovered having drawn to it self a believing 3. So when through the Operation of Grace believed the Heart imbraceth the Object believed Heb. 11.13 Rom. 10.10 and so by Faith is united to it in trust and well-pleasedness c. it is still but one and the same Faith the same Object uniting to it self whence indeed it hath the name of Faith so as still Faith is one and but one II. That as Faith is used for the prevalency of the Object of Faith drawing the Hearer and Beholder to believe and so for the Grace of Faith or Believing though the Faith be one yet there are divers Degrees in and of it and divers Acts and Operarations of it 1. One Degree of Believing which in respect of the Testimony by which it is begot and which it believeth Joh. 2.23 12.42 and which if abiden in it will unite to may be called faith is yet short of a real new-birth it is such a belief of the Gospel-Testimony as according to light seen one believeth Jesus to be the Christ so far as to count his saying true and yet not so overcome by that believed to see and acknowledge his own vileness and the vanity of all his own best righteousness and his sin in not sooner believing by evidences foregiven and so see not yet the fulness and liberty in Christ for them and so are not by the knowledge of the Truth made single to Christ they are sprinkled with water and moved with Spirit but not yet born of VVater and Spirit they believe Righteousness but not yet with the heart unto Righteousness they are by the hearing of Faith so far born of God as to believe Jesus to be the Christ and confess him to be the Lord but not so far born of God as to be emptied of themselves and united to Christ and so are not yet inwardly renewed and regenerated and so though in the outward Court not yet really translated out of the Power of Darkness into the Kingdom of God's dear Son and yet even these Believers if they abide in this Faith of the Testimony of the Gospel and give heed to the plain sayings thereof Rom. 10.9 Joh. 8.30 31. and abide therein they shall be saved shall know the Truth and the Truth will make them free To say these did but pretend or seem and profess to believe and so are said to believe in respect of their seeming and prosession to believe in the judgement of Charity is too much presumption and sawciness and derogation from the Holy Ghost for the Evangelists writ this after Christ was ascended and they indued with the Holy Ghost and so writ by his inspiration so that those sayings such did believe were not the sayings of Men imperfect in knowledge and judging according to the judgement of Charity by conjecture but the sayings of the Holy Ghost that knoweth all things the Spirit of Truth that cannot erre or be deceived And he saith they believed on his Name they believed on him and who will be so proud of his VVisdom and Knowledge as to direct the Spirit of the Lord and undertake to counsel him and teach him to speak more rightly and safely and say they seemed to believe they professed to believe in the judgement of Charity they ought to be counted Believers though in the issue it appears they did not believe That which some bring to help this conceit helps it not Joh. 2.24 25. namely that Christ did not commit himself to them because he knew all Men c. for it is not said Jesus knew they believed not Gen. 6.5 8.21 or that he knew there was no truth in their believing but he knew what was in Man an evil and unfaithful disposition c. and he knew that his Words or Miracles that brought these to believe on him were not so submitted to as that their evil disposition was yet mortified and they made faithful to him and so they might have served him as he did Joh. 5.14 15. but believe the Spirit saith they did And so in the other place the Holy Ghost affirmeth That as Christ spake many believed on him Joh. 8.30 31. and that our Saviour then spake to those Jews that believed on him And again the Holy Ghost faith Among the chief Rulers many believed on him Joh. 12.42 but because of the Pharisees they did not confess him So that these were Believers and therefore so called and not called Believers because they seemed or professed to believe which the Holy Ghost saith they did not nay the praise of Men had that prevalency with them that it kept them from profession of believing though it had not so great prevalency with these as with those Joh. 5.44 whom it kept from believing or yet put them in an incapacity of it so that these pointed to did believe is evident that it was not a feigned but true believing is evident for else in continuance in it they could not be saved that they were yet short of the knowledge of the Truth c. is express that if they continued in his words received by this Faith they were even then his Disciples and they should know the Truth and the Truth should make them free is express so that here is one Degree of Faith yet short of a real New-Birth which yet abiden in is certain to be effected and was after in many of these as appears in comparing John 3.1 2 3 4 5 6 18. and John 7.50 51. with John 19.38 39 40. 2. The other Degree of believing in which by the prevalency of the Light seen Col. 1 12 13. 1 Pet. 2.3 5 9. Phil. 3.7 8 9. and Grace believed the Heart