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
and so he approveth as good and rejoyceth in all his own Works e Gen. 1.31 Job 38.4 7. Psa 104 4.31 Act. 15.18 And so having made not onely Mankinde but the Angels before holy and well-qualified he did approve their Essence which he made and the holy Qualifications he endued them with and the Place or Habitation or Degree he put them in and so loved them their Essence their Persons their Qualifications and in love so placed them as he did Mankinde whom he made Righteous c. And that he loved the Angels as he did Mankinde before they fell is evident by the Spirits Testimony That God is righteous and so both loveth the Righteous f Psal 146.8 and Righteousness g Psal 11.7 and knoweth that is owneth and approveth his own Works h Act. 15.8 and upholdeth the Righteous i Psal 37.17 and preserveth the way of the Saints k Prov. 2.8 Psal 1.6 and blesseth the Righteous and will not suffer them to be removed l Psal 5.12 and in all this God is the same for ever immutable without change or shadow of change in himself or in his minde to such approved and beloved ones Whence also it is evident That God did not first forsake the Angels nor did withhold or withdraw from them any part of that Wisdom Holiness and Strength wherewith he had indued them and by which they might have abode in that righteous happy estate he made and put them in and so have continued righteous and holy still and in acknowledging their supreme Lord have been established for ever m Job 4 7 18. 36.7 Psa 34 15. 37.28 Prov. 8.22.36 with Joh. 14.21 17.5 But those of the Angels that did fall they did voluntarily aspire to a higher degree of Dignity and Equality with their supreme Lord and so did first of themselves forsake God and so sinned and ceased to be Righteous and Saints they kept not their first Estate or Principality but left their own Habitation n Jude 6. and so by their Transgression provoked the Love of God to wrath whose Love is such as it abhorreth and hateth wickedness and so by their sinning they made themselves such that in their Persons Qualifications and Wayes they became the Object of God's hatred and wrath so that the change was in them not in God who because they so sinned and sinned of themselves without any other Tempter and sinned not all in one publick Representative but every one in their own Persons freely against so great Light and Goodness he hath therefore forsaken them and cast them down to Hell and reserved them in Chains of Darkness to the Judgement of the great Day to be then tormented in that Everlasting Fire prepared for them and such as by them are led to such-like personal Transgression o Jude 6. 2 Pet. 2.4 Mat. 25.41 Rev. 20.10 And yet in all this is there no change in God he in his Love is the same still though these sinning Angels be fallen out of his Love under wrath and hatred yea it would rather have implied a change in God if he had continued his Love on such presumptuous Transgressors And this also is written to admonish and warn men yea even Believers That none tempt the Lord by presumptuous sinning crying peace to themselves from the Love Mercy and Goodness of God fore-testified to them and the immutability of God in his Love and purposes which though true yet that argues not the immutability of all that are in any sort loved of him so as though they sin presumptuously his immutability engages him to love such notwithstanding so as those persons once loved cannot by any misdemeanor fall from being under that Love and become under hatred we are warned to take heed of such thoughts for it hath with some and may with others so fall out and yet no alteration in God for he hath shewn his mind to be even so p 2 Pet. 2.1.4 Jude 5 6. Deut. 29.18 19.20 And as for the Soveraignty of God it is one and the same and ever agreeing with his Wisdom Holiness Truth Justice Love and Purpose so that change by presumptuous sinning of Persons from being under Love to be under Hatred argues no change in God And this is clear in the case of the fallen Angels that I say nothing of Mankinde changed from being under well-pleasedness to be under wrath and displeasure though compassions were yet toward them who sinned all in one and by the subtilty of a Tempter yet the change in Man great in God none at all which shews the vanity of the Pleas and Inferences of some about and from the immutability of God in his minde and purposes 1. Pag. 13. p 2. That saying of Mr. Owen's That if God can by his power and Spirit keep them whom he doth not forsake in a state and condition of not forsaking him he doth forsake them before they forsake him is not fit for Argument to build Doctrine on or confirm with for it is neither true nor Scripture-like but is plainly derogatory to God and his Truth and Goodness and far from acknowledging that depth of the Wisdom and Knowledge of God Rom. 11.33 and rather tendeth to lead to fancy a depth of some openly appearing respect of Persons and causeless indignation cruelty and unrighteousness to be though no man can yet see how Righteousness which I hope Mr. Owen will not allow nor will he say His saying is meant of the fallen Angels yet Gods proceeding with them overturneth the truth of his saying so as it can be no ground or proof for him or others to ground any Opinion on or prove it by None in their right mind will say The fallen Angels transgressed not without cause God forsook them first and so free them from that number Psal 25.3 that transgress without cause as if God did first forsake them before they forsook him and so lay the beginning of the blame upon the Almighty whereas is was first wholly in themselves who were the first sinners and sinned from the beginning and so sin still Christ saith not Because there was no Truth in them before the fall but 1 Joh. 3.8 Joh. 8.44 Because he abode not in the Truth and so since the fall there is no Truth in him which reproves this foresaid saying 2. Another saying by this also appears untrue though used by many namely That whom God loves once he loves for ever if it had been What God loves once or such as God loves once he loves ever it would have stood for God loves Righteousness and so the Righteous and so Believers and Saints for ever But to say Whom or what Persons all and Every of them whom God loves once he loves for ever is not true and the surmise of it is grounded on a false conceit as if the unchangableness of God did either depend on or at least argue necessitate
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
forth in Prophecies in which attending to this Testimony minding and believing it it will make all Wisdom's Sayings plain and open the meaning and rightness of them t Joh. 12.36 46. Prov. 1.3 7. 2.2 7. 8.9 Joh. 1.18 14.7 1 Joh. 2.20 27. 2. It hath its meaning in it self and the same is in its Discovery according to the plain import of its Sayings it abhors all Equivocations dissembling and pretending any Love or good-will more then really is u Prov. 8.6 7 8. 26.24 26. 3. It hath Evidences and Demonstrations of Wisdom Power and Goodness and Motives unmatchable to draw to the Belief of its Testimony w 1 John 5.6 9 10. Rom. 5.6 8. Act. 5.32 11.21 4. It is the Instrument and Medium by which the Holy Ghost convinceth of sin unbelief and error x Joh. 15.15 8.7 8 9 10 11. and bringeth the convinced in to Believe and love the Truth y James 1.18 1 John 3.19 and leadeth Believers into all Truth z Joh. 16.13 14 and he that believeth this Testimony believeth the Truth and it being in them and they living according to it they are of the Truth a 1 John 3.19 and in the Truth b 1 John 2.5 2 John 4. and the Truth is in them c 1 John 1.8 2.4 3 John 3. and such as teach it are Ministers of the Truth d Rom. 15.8 2 Tim. 2.15 and such as acknowledge profess and obey it do acknowledge profess and obey the Truth e Heb. 10.26 1 Pat. 1.22 2 Joh. 4. 3 Joh. 3 and such as turn from it turn from the Truth f 2 Tim. 4.4 and such as oppose deny and resist it do oppose deny and resist the Truth g 2 Cor. 13.8 2 Tim. 3.8 So that we are well directed for knowing of Truth to the Law and to the Testimony in which Truth is and all the sayings thereof are true yea all the sayings in Scripture as they witness of this Testimony and are opened by this Testimony and agree in one with this are true and not only true but they are also exceeding plain as may be seen in that foresaid 1. In that God and Christ have affirmed these sayings to be not onely true but also plain and right h Prov. 8.6 9. Isa 45.19 Eccles 12.10 2. In that he affirmeth the end for which he hath written them to be that we might know the certainty of the words of Truth i Prov. 22.20 21 Luke 1.3 4. Ephes 4.3 4. Rom. 15.4 3. In that our Saviour directeth and commandeth for knowing and finding Truth to search the Scriptures k Joh. 5.39 to minde what is written and how we read in the Law and Testimony l Luke 10.26 Isa 8.20 and to apply the Ear to his Knowledge and so the Heart to the Words of the Wise that have written by his Spirit m Prov. 22.17 18 20. 4. In that our Saviour promiseth blessedness to such as believe on him as the Scripture hath said n John 7.38 avouching all that keep not his sayings that do not Believe Love and hold to his sayings to be no Lovers of him * Joh 14.28 5. In the Profession of those inspired with the Holy Ghost in the knowledge of the things of Christ that they spake them in the wisdom and words which the Spirit gave them to speak o Act. 2.4 1 Cor. 2.12 13. and this sincerely without craft in all plainness p 1 Cor. 2.17 4.2 2 Cor. 3.12 and not with a veil over their face 6. In the confession of those that have believed this Testimony that his Word is true very pure q Psal 119.160 140 130. Eccles 12.10 and bringeth Light and giveth Understanding to the simple 7. The Title put on this Testimony as The Word of Truth the Scripture of Truth r Col. 1.5 Dan. 10.21 8. The Commendation and Approbation of such as are diligent in searching the Scripture to see what is Truth and take heed to the Word of Prophecie as to a Light s Act. 17.11 2 Pet. 1.19 Now if the sayings of the Gospel in the Testimony of Christ have not the sense they naturally and plainly import where then is the Truth of God and Christ his Affirmation or the fitness in his words for his ends to give the certainty of the Knowledge of Truth or what Profit in following his direction in searching the Scripture or where is the Truth of this Promise or of the Prophets and Apostles Protestation or of the Title of the Gospel or why are any commended for searching it If it have not the sence it importeth in its own sayings who then shall tell us the sense what Man what Apostle what Angel or what Spirit when we are warned to hear none that speak other or beside that by these before already preached and written who have professed also before God That they did not lye in the things they writ and God hath born Testimony of them Gal. 1.6 9 12 20. Heb. 2.4 So that their sayings in this Testimony are true and plain and have the sense they plainly import and what the Prophets and Apostles have spoke and writ of this Testimony God hath spoken by them and if we believe God to be true and love him then will we believe and love his sayings and so to the Law and to the Testimony for the discerning of every Whisper Spirit Doctrine Opinion and Saying and if they speak not according to that Word there is no Morning-Light in them wherefore let God be true and justifie him in his sayings and let every man whisper Rom. 3.4 Eccles 12.10 Doctrine or Spirit that speaketh not according to his sayings be to us a lyar knowing his Words are true upright and plain though the wisdom of the flesh be enmity to them whose oppositions I will endeavour to remove CHAP. 3. Of the Enmity of Flesh and Satan to Him THe carnal Minde or Wisdom of the Flesh is Enmity against God a Rom. 8.7 so that the natural Man having no other but the Wisdom of Men the Wisdom of this World though never so learned wise prudent doth not approve or receive the things of the Spirit or his sayings but accounts them Foolishness b 1 Cor. 1.18 19 20. 2.5 6 41. And among the rest in this one thing hath this Enmity appeared in that it accounts light of the sayings of the Spirit of God in the Scripture and of that Knowledge given in the plain Testimony thereof c Jer. 8.9 and pretends in its fleshly Minde to a farther and better knowing d Job 11.11 12. Col. 2.18 by which it presumes to understand and to amend contradict the plain Sayings of God and to frame sayings better truer and safer for Men to believe and receive e Job 4.17 18 19. Isa 40.2 8. Isa 40.13 14. In which thinking to
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
yet he did not in that deal with Men but with God for them true in the fitting and preparing his Body which he took to offer he did deal with the Nature though not with the Persons of Mankinde in that he took flesh of the Seed of a Woman that was of the Seed of David of Abraham of Adam and had thereof his Body framed which he took into union of person with himself so that the Man Christ is God Man the Son of God And this also is true That walking on the Earth in that Body in his Ministration of the Gospel and mercies and miracles extended he dealt with Men to do them good yea as there were several ends in his death one to make propitiation for sins one to confirm the Testament of precious promises and one to bear witness of the Truth he had taught and therein shew his love and faithfulness as a Minister and true and faithful Shepherd his love and faithfulness to his Hearers which were his sheep and as in respect of the first End not the Scribes and Pharisees but God laid on him the iniquity of us all and delivered him to death for our sins and in respect of the second End he willingly gave up the Ghost and died as for our sins so to confirm the New Testament in his Blood so in respect of the third End the Priests Scribes and Pharisees envying and hating him for his Gospel preaching did crucifie him and put him to death which also he willingly under went to witness the Truth as he had taught as hath been more latâ—ely shewn in other Treatises * Vin. of God's free-grace c 2. Dise about the precious blood of Christ ch 3. with uncovery of mystcrious deceits P. 31. and so in his dying as it was for witness-bearing to the Truth he had taught it was a part of his Ministration in which he had to deal with Men 〈◊〉 his abasement under the Law and so his suffering and death as it was for propitiation-making and so in offering his whole Oblation and Sacrifice he did not deal with Men or offer to Men but for Men he offered the Oblation and Sacrifice to God only which I insist on to this end That we may look for and judge of the efficacie and prevailing vertue and power of this Oblation Sacrifice and Ransom given by Christ first in the offering it to God and therein in the prevalency it hath with God in Gods acceptance of it and giving into his hands all that for the receit whereof he offered it that the Nature of Man be in him exalted and received into union with God and filled with the Holy Ghost and invested with the inheritance and Lordship and power to save and judge and that all Mankinde be released into his dispose c. in which the prevalency of his offering to God is to be seen and so the effectualness of it judged according to the prevalency it hath with God to whom the Sacrifice was offered and not first to be judged or looked on as effectual only as it hath its efficacy in Men and prevaileth with them no not to be seen that way at all before some making of it known in some application of the vertues of it to Men after which application it will in due time be seen also in its efficaciousness in upon them also both in the receivers in drawing them in to Christ and in comforting purifying and quickning them and giving them boldness of access to God and hope of Glory and all upon the account of him that first engaged his Heart to approach to God in their Nature for them And indeed there was not any other but he either fit or able to have dealt with God for Men none of the fallen Race of Mankinde rich or poor one or other could by any means redeem his Brother or give to God Ransom for him Psal 49.7 8. 40.6 7 8. with â— v. 10. â—-20 for the Redemption of their Souls is precious c. yea all the Sacrifices offered by former and typical High-Priests and Priests could not do this with God this could none do but he that is both God and Man in one Person and through his approach to God all that believe receive the liberty of approach to God and partake of Life c. and not only is this his Oblation efficacious in Receivers 〈◊〉 will he 〈◊〉 so to be also in and upon Refusers and Râ—jâ—â—ers 〈◊〉 they shall come and bow before him and 〈◊〉 know 〈◊〉 Lord to the Glory of God and to judged by him which things have been more largely shewn in another Treatise * Disc of the precious blood of Christ ch 8 9 10. 11. But all the efficacies in and with Men is after application to Men before which its efficacie is with God and that we may not judge of the efficacy of Christ his offering by what is seen in and upon Men only nor limit its efficacy to that scantling Joh. 12.48 Phil. 8.10 11. but acknowledge it according to its prevalency with God to whom it was offered for all that for which it was offered hath all this been said To God he offered his Oblation CHAP. 6. 4. For whom and in whose behalf Christ offered this Sacrifice FOr whom Jesus Christ gave himself is also answered Tit. 2.14 1 Cor. 5.7 1 Thes 5.10 1 Joh. 3.16 2 Cor. 5.21 Gal. 3.13 Eph. 5.2 He gave himself for Us and so in many places of Scripture it 's so said Christ our passeover is sacrificed for Us who died for Us he laid down his life for Us he was made sin for Us being made a curse for Us and hath given himself for Us an offering c. So that the right understanding of the Persons for whom Christ gave himself is found in the right understanding of the word Us in what sense it is used in this and such-like sayings The wor Us as Our and We is used somtime in some sayings as pointing out some peculiar people distinct and severed from other people and then it 's made known to be so meant in the same sayings by speaking to or of some with an expression or intimation of some others to whom they are opposed as in these places on the Margent and divers others a Dout. 5.3 9.16 1 Cor. 4.9 2 Cor. 3.3 1 Pet. 4.17 1 Joh. 2.19 2 cv 5.9 10. but here is neither expression nor intimation to lead us to such an understanding of Us here The word Us is found in such-like business as this to be used applicatively in Profession or Confession grounded on a large and sure Foundation and including in its saying two manner of People or sorts of Men the one sort such whom it concerneth and yet they understand it not and so neither believe it nor confess it the other sort such as do understand believe and confess the Truth and Goodness of that asserted that others
and Oblation of Christ and for him to offer for and so accomplish their Salvation This stands cross to the whole Testimony of Scripture about the Oblation of Christ as foreshewn Par. 1. ch 7. and is answered in the former Answer being no Scripture-saying nor agreeing with the Rule there given and by him approved 3. That the Fruits of the purchase of Christ shall certainly be bestowed on all those for whom he died c In Epist to his Higness p. 2. And again That all the effects and fruits of the Death of Christ antecedent to our believing are deposited in the hand or righteousness and faithfulness of God to whom as a ransom it was payed c. to be made out effectually to them for whom he died in the appointed time and season to which he quotes 1 Tim. 2.5 6. Heb. 2.17 2 Cor. 5.18 19. 1 Cor. 6.19 20. d Pag. 168. None of these places countenancing either of these expressions and some contradicting them cleerly And it 's before shewn how Scripture plainly affirmeth That Jesus Christ as the publick Man is by vertue of his sufferings and Oblation offered to God glorified with the Glory he as the Son of God had with the Father before the World was and That he is made The Christ and The Lord of all The Saviour of the World The Head of the Church The Mediator between God and Men The great High-Priest yea all Power and Authority is given to him yea Power to give Repentance and Remission of sins to open blinde eyes to communicate the Priviledges of sons to raise the Dead and to judge all Men according to the Gospel and to give rewards to his Servants the Saints both small and great to sit on the Throne of David and set his suffering-Saints on Thrones with him and all this the Fruit of the Death Oblation and Purchase of Christ and attained by him and to be believed O let not Believers be so puff'd up to think all this must be bestowed on them all Scripture is against it let none suffer himself by such dangerous Expressions to be occasioned to fall into the Condemnation of the evil Angels that were not content with their place But let this be waved as not intended though the Expression giveth Ground for it and waving this the Expression is waved as false and dangerous but take it in the best sense we can it is a confessed Truth That the Gifts of Apostles Prophets Evangelists The visible descending of the Holy Ghost The Gifts of speaking with divers Tongues The Gifts of Miracles were all fruits and effects of the Death Oblation and Purchase of Christ as hath been shewn in plain Texts and were procured by him into himself to be bestowed as Fruits of his Death before we believed And the Spirit saith That all these are not given not only not to every one for whom Christ died but even not to every Believer and Member of the Church So that this Expression as it's derogatory to Christ so it is contradictory to the plain Testimony of the Spirit in the Scripture But let leave be given to wave this though the Expression will not admit the waving it seeing these are things by some attained to and to be believed But if no more is meant but those Graces necessary to sonship and eternal salvation yet the Expression crosseth the plain sayings of the Gospel still that intimate to us the perishing of some for whom Christ died and hath plainly foretold us That some will deny the Lord that bought them yea the Scripture setteth forth the Death Oblation and Purchase of Christ as the Ground of the Lordship of Christ and of his raising the Dead and of the Equity of his judging according to the Gospel which is all denied by this Expression And yet here is more confusion and darkness in this Expression in a mistake of that for what Christ offered himself a sacrifice to God if not a short coming also in that which he offered surely in his paying the debt he died that is true and yet here is more than simply Death in the Oblation giving or Ransom or Sacrifice even Death Resurrection Ascension and giving himself to God that which he gave and offered to God for us was himself his own Body as is foreshewn And that for which he gave himself was for Men for sinners ungodly c. for us even for our sins to take them away and for our nature and persons to purchase us into his dispose as is fully shewn and proved True if there had been any that God had chosen and given to Christ to die for c. as Mr. Owen intimates in some of his Expressions then they were God's Elect and Christ his peculiar by donation of the Father before his Death and so his Death and Oblation could not be for them to purchase them or that they should be his by vertue of that Oblation and Purchase of his seeing they were his Father's Elect and his by gift before no need to buy after that which was given before therefore it must not be for them but for something else for them And what that is Mr. Owen's Expression hinteth and in other his writings he expresseth as if Christ in giving himself to God did purchase of his Father by his Death and Sacrifice certain Graces of Repentance Faith Love and other spiritual Gifts to be bestowed on some certain persons fore-given him to die for That such gifts are the effects and fruits of the Death and Oblation of Christ is true and granted because he by his Oblation procured that power and furniture when he purchased us and an Inheritance for all that believe on him by which he giveth and worketh these Graces though purchasing such Graces be no Scripture-phrase and yet this is still more unscripture-like in intimating as if all these Graces and Fruits were not in the Hands of Christ to bestow though purchased by him but deposited into the Hands of God c. Very true for they are all deposited in to the Man Christ in whom the fulness of the Godhead dwelleth bodily Col. 2.3 9 10. Isa 42. 1-7 and 61.1 2. And to him it belongs to give Repentance Faith Love and to communicate the Priviledges of sons and this Power and Authority he purchased when he purchased Mankinde to be given into his dispose Par. 1. ch 7. so that this Expression suits not to any plain sayings of Scripture nor to the approved Rule to which he commends us for trial 4. That there was but one type of Christ his intercession principally namely the entrance of the high Priest into the holy of holies e Pag. 216. Sect. 3. Surely he must comprehend a great deal in the High-Priest's entrance into the holy of holies to make that any direct Type of the Intercession of Christ at all much more to make it the principal one for the High-Priest entred into the holy of holies once every yeer
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.
who hath declared the Father's Name Psal 22.22 Heb. 2.11 12. Ioh. 1.18 17.6 Psal 18.49 with Rom. 15.9 and so calleth all to look to him and come to him and be saved for in and by him the peace is made the price is payed and all fulness and perfection of Furniture is in him for every Man in him dwells the fulness of the Godhead bodily in him is life yea in him God hath given us Eternal Life and in him it is in him are all the Treasures of Wisdom and Understanding yea the fulness of Spirit to shew forth the same yea in his appearance presence or face as in the Glass of the Gospel presented the Face of the Father shineth and in that shine the Divine Power and Spirit goeth forth to draw the Beholders to desire after and believe in him and to confirm the Believers while beholding him and conform Believers to him so that the Father's Name for Goodness Power Excellency c. is in and upon him he is the brightness of his Glory 3. That God in his Purpose hath appointed and approved this to be the way to call and bring in a Seed to Christ namely to declare his Name and set him forth as the Holy Ghost hath testified of him and left that Record in the Gospel and so to preach him the Saviour of the VVorld the only Rock Foundation the VVisdom of God the Beloved of God See this in Part 2. chap. 10. c. 11. and Lover of Men c. as is foreshewn And thus of his Purpose and in that his Purposes concerning the Man Jesus Christ from which known and believed we may learn 1. Rom. 1.2 5 16.25 26 1 Joh. 1.1 2 3 1 Pet. 1.20 21 Eph. 3.3 9 â— That the Gospel in the whole Testimony of Jesus Christ it is in that which he is become and hath done according to the Purpose of God now manifested according to the Revelation of the mystery so as the Gospel is the Revelation of the Purpose of God 2. Prov. 8.4 9 22.20 21 1 Tim. 2.6 7 Prov. 26.23 26 That the Gospel in all the Sayings and Promises of it is really true and true to all to whom it 's declared there is no wreathedness or equivocation no Declaration or pretence of Love no tender of Mercy to any but what is really true no fair words with an inward covered hatred which God abhorreth but all Truth even that which is in 2 Cor. 1.18 19 20 21 2 Pet. 1.16 and came forth of the Bosome and Heart of the Almighty God of Truth it being the opening of his Will and Purpose 3. That the Purposes of God beginning in his Son Luke 1.70 2 Pet. 1.20 21 and being through and for his Son and so made known by him they all as revealed and written in the Holy Scriptures are all and altogether true like himself his own Minde and in that manner to be performed being all the Breathings of his own Spirit by the Mouth of his Holy Prophets and so there is no secret or unrevealed Purpose in God that is in any wise contrary to those he hath revealed 4. That Purpose and Approbation of that purposed Isa 42.1 1 Pet. 1.1 2 and so Election are distinct and Purpose in order first though they meet in one 5. That Jesus Christ even as the spiritual Man that died and is risen and exalted at the right Hand of God Col. 1.15 19 is the first and choice Elect in order and manner of choice before and above all others and no other but in and by him 1. He had his Being in and with the Father even from Eternity Joh. 1.1 2 Pro. 8 22 Col. 1 17 18 and the Lord possessed him in the beginning of his way he is before all things but that Being of his and the Glory he had with the Father was incommunicable to Mankinde yea without his taking Man's Nature Heb. 2.7 12. and the consideration of his Abasement and Exaltation in that Nature the Excellencies and Priviledges thereof was incommunicable to fallen Mankinde and he as Man is God's first Elect Isa 42.1 Eph. 1.3 4 and without that could none be elected in him and had any been otherwise fore-elected in him he would without doubt have kept them and so must have laid aside their Glory when he laid aside his own which I suppose none will say he did nor that any were in him as he gave his life for the World and so Redeemers with him 2. He was one with the Father and with him in his being Prov. 8.22.31 and in all his Purposes and Decrees and Ways and so in the Election of himself as the second publick Man his first-begotten Son c. I hope none will affirm or conceit the like of any other elect ones 3. Psal 40.6 7 Heb. 10.5 10 Isa 42.1 He accepted the Fathers appointment of him to suffer and sacrifice and do all his will which being accepted of him by the Father was vertuous from the beginning and so he as the spiritual Man was approved of God and being pre-approved was also in that sense elected before the beginning of the World but so and on such account was no other besides him elected 4. The actual and visible election of him was begun in his birth perfected through sufferings Luke 1.35 Heb. 2.10 8.1 Joh. 1.13 16 17 Eph. 1.3 and compleated in his exaltation at the right hand of God and so filled with all fulness of Grace Truth and spiritual blessings and the blessed election of others is in him thus considered 5. Psa 89.19 Deut. 18.15 18 Joh. 8.23 15.19 He was chosen from among Men being made Man and born of a Woman but he was not chosen out of the World of which he never was but others that come to be chosen in and by him are chosen out of the VVorld of which they sometime and in some sense were 6. Joh. 15.16 He was chosen in and by no other Man but all other Men that are chosen are chosen in and by him all these things are shewn in that foresaid By all which it appears he is the first prime and choice elect and the fountain medium and root of election for others 6. Joh. 1.18 1 Joh. 5.20 Mat. 7.27 That no man of us can rightly understand and know the Purpose and in it the Purposes of God or his election of any in Christ but by first knowing Christ and the purposes of God concerning him and God's election of him all right knowing of God being in knowing of Christ and so all right knowing of his Purposes and Election in the knowledge of his Purposes concerning Christ and his election of him Ch. 2. before as appears in all foresaid And according to this knowledge with the Cautions fore-premised I will proceed to speak of his Purposes concerning Mankinde as included and ordered in this great Purpose and
the same danger or were there any more individuals come forth to make a some of or had any any other wayes sinned and fallen under sin and death then in this publick Man and what then shall the some be the Male or the Female the Soul or the Body or some part of either Such whimsies are in the dreams of some but sure we are far from them I wish we may use no Expressions to strengthen them But then did not God finde out a Mediator for the first publick Man whole Adam as fallen to take away sin destroy death and the works of the Devil which was already entred into the world and did not this Mediator interpose and undertake in that very moment of the Fall to be a second publick Man to take the Nature the Place the Cause of the first publick Man in hand to work a restauration for him and so for all that were in him and naturally to come forth from him even all Mankinde where then shall we finde the some of them if there were any left out for whom there was no purpose of God for any saving them in and by the Mediation of Christ why do they not perish in that first death denounced why are they not at last judged according to that Law under which they fell in Adam why do they not in dying die so as to have every thing filling them with horror and torment till they perish for ever in the first death in the utmost of it How comes Mercy Patience and Means to lead to Repentance to be extended to them if no ransome hath been given for them God being not onely merciful but righteous in all his wayes if Christ did not die and give himself a ransome for them if he have wrought no Salvation for them and so have none to bestow on them how is he become their Lord Why is the Gospel to be preached to them why are their sins aggravated by the means he useth towards them and how shall they be said to reward him hatred for love and be judged by him according to the Gospel and sentenced unto a second death which if he had not come and used means towards them and they rebelled against him they could never have been or did God first purpose in and through Christ this second death to them that were already under the first death and no Redemption wrought for them and so send Christ into the world to be an Abaddon or Man-Destroyer to condemn so great a part of Mankinde farther then they were condemned in Adam I will proceed no further in this The Gospel and the Purposes of God as by his word and works declared and as set forth in this Treatise tells us another story which takes away all these absurdities brought in by this some and yet neither does he express it of what saving he means whether of that Salvation of the Nature of Man wrought in himself as the publick Man for Men all Men or of that Salvation upon the account of the former extended to Men to save them or of the efficacy of the first in the extention of the second on the same account in Believers and Receivers which is opened in the Gospel and exprest according to it in this Treatise but some Expressions elsewhere used imply to mean it of all so that this term some is not rightly used Yet this is true That he saith God's Purpose of saving was in and by the Mediation of Christ yea his saving in every respect onely this glory to God in Christ that he is the first purposed and first elected and all following Purpose of Salvation is in and by him And so this also That the coming of Jesus Christ and the Salvation wrought by him and Preparation made in him is a Fruit of the Love Will and Purpose of God is true and the extending of this Salvation in any or all the Fruits thereof to Men and the Efficacies thereof in Men are the Fruits of the Mediation of Christ and so of the same Will and Purpose of God in and through the Mediation of Christ this is true also But that this act of his Will whether he mean it of his Purpose of preparing Salvation for Men in Christ or of extending Salvation to Men through the Mediation of Christ or of the Efficacy of this Salvation in Believers for he leaves this in the dark That the Scripture knows it by no other Name then that of Election Adoption or the Purpose of God according to Election or the Purpose of his Will in Jesus Christ is a dark saying and full of confusion and intimately untrue unless he deny it to be called by all these Names and then there is subtilty and room left for evasion in the Expression Let it be considered The Will of God in his Purpose is in it self an act sure one single real act before any accomplishment come forth and if he mean of that it will not reach some of the other terms and if he mean of that act which is outward toward the Creature which is confest the act of his Will and alwayes suitable and according to his Purpose he saith not of which he meaneth but take it for either or for both yet there is confusion in his saying as if there were no distinction between Election and Adoption and the Purpose of God according to Election and the Purpose of his Will in Christ and that all or any of these were and are equally and alike the Name of this Purpose of his Will in his Purpose of saving Men in and by the Mediation of Christ True it is It may and doth bear the Name of the Purpose of his Will in Christ and the Scripture will bear it out to be known by that Name the Eternal Purpose Eph. 3.11 1.9 11. Psal 2.7 2 Tim. 1.9 which he purposed in Christ Jesus which he had purposed in himself the Purpose of him that worketh all things according to the counsel of his own will yea it is called The Decree preached by Christ and to be preached by his Servants yea and for the good Will of God and Grace given us in this Decree it is called His own Purpose and Grace given us in Christ Jesus before the World began And if Mr. Owen had but added his Purpose of electing and adopting in and by Christ and his Purpose that all should take place according to the Election of Grace the Scripture would have borne it out But for Election without distinction to be that Purpose or the Name of that Purpose or that act of his Will that is called his Purpose of saving fallen Mankinde by the Mediation of Christ no one place of Scripture saith it speaking of the Oracles and Works of God in this business Rom. 9.11 saith They were so ordered that the purpose of God according to election might stand Where by standing is meant abiding taking effect and coming to pass to have its
1.15 1 Pet. 3.22 23. Heb. 7 8 9 10. 1 Ioh. 4. Rom. 1.1 4. 1 Pet. 1.21 25. Ioh. 1.12 13. Gal. 3.7 8 16 26 29. Ioh. 3.14 15 16 17. Tit. 3.3 4 5 6. And these Promises except those as unto Christ even all as unto Mankinde fallen were made to them simply as sinners ungodly and in enmity against God But these Promises are now fulfilled in Christ and so for Men that they might believe and this is expresly affirmed So that Christ is come is the flesh the promised Seed in which is blessing for all Nations Gal. 3.16 the immortal Seed of which all that are born from above have their conception and birth neither is there any other Seed nor any that can be counted his Seed till by the Grace discovered in these Promises fulfilled they be brought in to him and so born again and so any Man in believing may come to be of this Seed and in this discovery of him as these promises are fulfilled in him wonderfully is the Love of God to Mankinde holden forth and displayed that Men might believe as is shewn in the Testimony of Christ and in the last Revelation of him and in the Purposes of God concerning Mankinde before But alas Mankinde fallen are not onely sinners and Enemies to God but therethrough naturally deaf blinde in darkness and dead in sins and trespasses and so unable to discern the grace in these Promises discovered much more unable to believe and turn in to Christ and so come upon this Foundation that they may be quickned and born of this Seed and what hope then to this the following Promises give answer The second Head or Branches of Promises are through Christ that hath thus far finished his work and for his sake to Mankinde the Sons of Men for though in and through the infinite Love and Mercy of God the former Promises might be and were both made and performed to Mankinde simply as fallen and sinners his Truth and Justice not gainsaying yet the Promises now to be spoken of could not be made much less performed if a ransome and Atonement had not been found in which Truth is fulfilled and Justice executed and so satisfied which is onely in the Death Resurrection and Sacrifice of Christ that made the Atonement and wrought Redemption in the Nature of Man Psal 85.10 11. In whom mercy and truth are met righteousness and peace have kissed Truth shall now hath sprung out of the earth and righteousness shall now doth look down from heaven And so it is through him that all the Promises we are in this Branch to view are made to Mankinde and they are also now in doing and performing and these are of three sorts that is to say 1. To Mankinde as lying in ignorance darkness Isa 42.1 2 4 6 7. 49.6 6. 52.10 13 14 15. 61.1 0 3. Mat. 12.18 19. Luk. 2.32 Rom. 15.21 Joh. 1.4 5 7 8 9. blindness and unbelief as that Christ shall be a Light to the Gentiles and shew forth Judgement to them and in Ministration of the Gospel preach glad tidings of peace and salvation to them and so open their blinde eyes and bring them forth of the dark prison to see his light c. in which he is alwayes faithful and according to his Father's will and in his season doth all this And these Promises have for their performance neither dependence on nor reference to the believing of Men but shall in a measure according to the means used by him be performed to Men whether they believe and heed it or not and in more special manner where the Gospel comes for he calleth all the ends of the Earth Isa 45.22 Mat. 4.16 25.24 26. Prov. 1.22 24. Rom. 2.4 5. Joh. 3.18 19. 15.22 24. but maketh light to shine where the Gospel comes yea he doth not condemn Men for impenitency and unbelief to whom he never shewed light nor gave eyes to see nor stretched out his hand that they might repent and believe but upon that very account condemnes the impenitent and unbelieving If it be replied That men are not able to believe that is answered in the next 2. Isa 45.22 55 5 Joh. 5.25 6.45 Mat. 13.12 13 15. Isa 55.1 2 3 4. Joh. 5.37 40. 16.8 2 Thes 2.10 To Mankinde when their eyes are opened and as he opens their eyes when light is not onely given but their eyes opened to see which though before they could not see yet now by the power in the light that hath opened their eyes they do see and while it abideth with them may in seeing see If they now do in hearing hear or hearken to his voice and in seeing see and behold him in this discovered grace he will save them they shall run to Christ and be enabled by him to believe a gracious promise to sinners and lost ones in which Mens unbelief appears to be their own wilful and great sin all which is fore-explained in the Purposes discovered in the Promises 3. Ioh. 3.15 16 36 Mar. 16.16 Isa 28 16. Act. 10.43 13.38 39 Ioh. 11.25 26. Rom. 4 5.23 5.9 To Men believing on Christ that though they were dead even chief of sinners and ungodly ones yet in believing in Christ as held forth in the Gospel and so in his Name in his Blood they shall not perish but receive forgiveness of sins and have eternal life yea thus believing on him that justifieth the ungodly by the Blood of his Son it shall be imputed to them for Righteousness O gracious and alluring Promises in all which the love of God to Mankinde appears it being the Revelation of his Purpose c. And concerning all these Promises with a favourable Interpretation Mr. Owen's Expression may be taken for true where he saith Pag. 114.3 The Promises are made unto sinners as sinners and under no other qualification whatever So he now except but some Promises as made to Christ of which he means not but take all these forenamed as made to Mankinde fallen and those about sending Christ to be a Saviour and those through Christ for extention of means and light to call and open their eyes that Men might repent and believe Rom. 3.9 19 20 23. were all to sinners as sinners and under no other qualification whatever for they were in or under no other qualification but all sinners without difference in that and whatever qualification may be conceived in opening their eyes and moving them to believe yet these two sorts of Promises are still to them as sinners as indeed they are and the Promises made to them without difference as such that in minding and believing they might receive pardon and purgation of their sins and yet though they be no better then sinners in themselves there is in the second publick Man a price paid an Atonement made for them and so they are beheld as Redemption is wrought
same Spirit and Covenant yet there is as much difference between this given and that promised as between a handful or first Fruits of the Corn and the whole fulness of the Harvest which is in this making of the Covenant now treated of in which it appears they shall all be made sinless and righteous perfect in the love of God and one another compleat in all true holiness II. And I will be their God and they shall be my people Jer. 31.33 30.22 32.38 Ezek. 11.20 Exod. 3 4 6 20. Psal 120. And this appears in that which went before in verse 32. and several places to be spoken emphatically to be understood in a higher sense and after a more eminent manner then ever before for he was their God and they his people when they were afflicted in Egypt and in more manifestation when they were in the Wilderness and still more appearingly when they were setled in Canaan and his Worship setled among them and of these remaining while Jeremiah prophesied among them and still more manifestly in special manner Rom. 9.24 25 26. he is our God who believe in Christ and receive of the first Fruits of the Spirit and we his people but here is cleerly more implied to be done after those dayes and here and elsewhere exprest as namely That he will multiply his wonders among them and his favours on them so as he will make himself known to all Nations to be their God Ezek. 36.36 37.28 Isa 60.14 Ezek. 37.26 27. and make them known to all Nations to be his peculiar People when the Heathen shall know That he is the Lord and That he doth sanctifie and build Israel and shall acknowledge them The City of the Lord The Sion of the holy one of Israel yea he will set his Sanctuary in the middest of them for evermere yea he saith My Tabernacle also shall be with them yea I will be their God and they shall be my people And so he hath opened his own meaning And what this Sanctuary and Tabernacle is and from whence it comes and where it shall be he hath told us viz. Jesus Christ The Son of God The Son of Man The Man in whom the fulness of the Godhead dwels bodily he that is in the Father and the Father in him he is the Temple and Sanctuary and no other like the old Temple or new formed Church-Governments under the Gospel in this City for the Lord God Almighty Rev. 21.22 Ezek. 37.22 24 25. 34.23 24 30. and the Lamb are the Temple of it and he the Son of David shall sit on the Throne and be the mighty King and Governour among them and Christ also coming with his Saints those that in Spirit are now in Heaven the Jerusalem that is now above these shall come with their Lord and Master down from Heaven and receiving their Bodies glorified the great City the Holy Jerusalem descending out of Heaven from God having the Glory of God upon her Of which it is said I saw the holy City Rev. 21.2 3. new Jerusalem coming down from God out of Heaven prepared as a Bride adorned for her Husband And I heard a great voice out of Heaven saying The Tabernacle of God is with men and he will dwell with them and they shall be his people and God himself shall be with them their God Thus we have it cleerly opened so that these Saints this spiritual Seed Dan. 7.14 27. Ezek. 48.35 See Part 2. chap. 18. shall be Princes among the people and sit upon Thrones with Christ raign with him And all the Kingdoms under the whole heavens shall be given to the people of the Saints of the most High and all nations shall serve him and the name of the City shall be from that day The Lord is there Thus will God be with them their God and they shall be his people Thus owned by him III. And they shall teach no more every man his neighbour and every man his brother saying Know the Lord for they shall all know me from the least of them to the greatest of them Jer. 31.34 saith the Lord. To know the Lord is both to understand and know That he is Jehovah and that he is infinite in Wisdom Power Goodness c. and to know that is acknowledge Jer. 9 24. Joh. 17.3 love and adore him as the Lord as he doth discover himself such a one in and by his Son Christ and thus to know the Lord every Man except Jesus the Son of God that hath lived or doth live upon this Earth in their several Ages have needed and do need to be taught this knowledge and it is the part of every Man Exod. 18.16 Deut. 4.34 39. 6.11 7.9 Joh 5 27. 11.16 1 Chron. 28.9 according to his understanding and Faith to teach and receive teaching from his Brother saying Know the Lord. But because in respect of some this is confest of all I forbear further proof onely because some conceit established Believers past this need since Christ came I shall consider the place alledged for it which is 1 Joh. 2.20 27. Ye have an unction from the holy One and ye know all things The anoynting which ye have received of him abideth in you and you need not that any man teach you but as that anointing teacheth you of all things and is truth and is noâ—ly and even as it hath taught you you shall abide in him This place being a sweet needful instructing Truth crosseth nothing here foresaid for the Apostle speaks here of a first fruits of that promised spiritually dispensed Jer. 31.34 Heb. 8.6 10.1 Joh. 5.20 Rom. 8.22 23 24 25. Heb. 11. 13 40. Heb. 11.1 and not of the Harvest as a pears in his former after-Discourse for as he that receiveth Christ receiveth all things with him but still according to his receiving either by spiritual discerning and believing or by open sight and enjoyment so he that knoweth Christ knoweth all things but still according to the manner of his knowing either through a Glass dimly by Faith or else in open view seeing as he is seen Paul confesseth the first to be now in this life but the later 1 Cor. 13.12 1 Joh. 3.1 2. at the time we are speaking of and so this Apostle confesseth the former to be now but the later not to be enjoyed till the time of the visible appearance of Christ And so he saith not Ye need not that any Man teach you saying Know the Lord for that anoynting teacheth you of all things but that he saith is Ye need not that any man teach you 1 Joh. 2.27 but as that anoynting teacheth you of all things c. that is as the Spirit in the Testimony of Christ in that Doctrine of Christ in which he hath helped you to believe in Christ and by that Doctrine teacheth you of all things do ye
onely on that about which the contest pretends on one side to be and he puts it into two sorts of Faith or that Saints are said to believe and to be holy really and in the Truth of the thing it self The first sort of Believers that have Faith and holiness true in its kinde Page 10. Sect. 17. Hab. 41 1 Sam. 10.10 2 Pet. 2.20 1 King 21.27 2 Chron. 7.10 Mat. 17.3 4. 13.20 Mat. 6.20 2 King 10.16 Hos 6.4 he saith Are such as having received sundry common Gists and Graces of the Spirit as illumination of the minde change of affections and thence amendment of Life with sorrow of the world legal repentance temporary Faith and the like which are all true and real in their kinde and do thereby become vessels in the great house of God being changed as to their use not in their nature continuing wood and stone still though hewed and turned to be serviceable vessels and on that account are frequently termed Saints and Believers On such as these there is a lower and in some subordinate work of the Spirit effectually producing in and upon the faculties of the Soul somewhat that is true good and useful in it self Joh 6.34 Act. 25.28 Mat. 7.26 27. Rev. 3.1 Mar. 4.16 answering in some likeness and suitableness of operation to the great work of regeneration the which faileth not There is in them light love joy faith zeal obedience c. all true in their kinde which makes many of them do worthily in their generation howbeit they attain not to the Faith of God's Elect neither doth Christ live in them nor is the life which they lead by the Faith of the Son of God So far he Though this description of Faith and Saints be not in any Scripture-Expression or Terms Isa 28.12 13. or according to any Scripture-Description but rather like unto that reproved by it yet here is granted a Faith and Holiness true in its kinde that hath in it illumination change of effection amendment of life light love joy faith zeal all effected by the Spirit from which he yieldeth a Man may fall And if that be true he after saith That a man may abide with constancy to the death in this Faith through sufferings surely then it being none of the Faith of God's Elect c. and they wood still c. they must needs perish And were it not better to let such a Faith alone when so great danger in falling away and yet no Salvation but eternal perishing though they continue even through sufferings and die in it But I will not meddle with the controversie but onely the stating the Question And so this Faith acknowledged true in its kinde and of the Spirit 's operation I shall consider three things in it 1. That mentioned here which may be mis-conceived by some and those things which are no part of Faith or Holiness true in its kinde of the Spirits operation 2. I shall acknowledge that which is so to be so indeed 3. I shall consider Heb. 6.1 8. whence all his proofs seem to be fetched CHAP. 2. Of things that may be misconceived and things no part of Faith 1. I Suppose himself by common Gifts and Graces of the Spirit Exod. 31. 35. Isa 28.26 29. Isa 3.2 3. means something higher and more special then that Light Understanding and Skill in Arts for working curious Works given to our Types or those given to Men to fit them for Husbandry or those Gifts given for strengthening a Nation to some Men as Wisdom Prudence c. for the Mighty Joh. 1.9 Joh 35.10 11. Ioh. 1.4 5 9. Rom. 2.4 and Captains of War Judges Prophets Counsellors cunning Artificers and cloquent Orators or onely that common Light wherewith he enlightens every Man that cometh into the World and gives them more understanding then the Beasts or Fowls All which are indeed gracious Gifts given to Men through Christ and for his sake and to gracious ends also having their tendency to lead Men to Repentance yet for these things as the Gospel is now come forth Men are not frequently called Believers and Saints and the Gifts and Graces of the Spirit given in his Testimony of Christ in the Ministration of the Gospel to make him known and call to and unite to him in believing are of a higher Nature even the lowest of them This being his Work Ioh. 15.26 27. 16.7 15. Act. 5.32 14.3 and that of which we speak or we speak nothing at all in this business As for that quoted 1 Sam. 10 11. it doth not prove That Saul had the Gift of Prophesie any more then one that hath no Gift of singing yet coming where some are sweetly singing is taken with the melody and carried on with them to sing or by some extraordinary occasion or motion led to sing a Verse or two tuneably and yet hath neither skill nor ability to do it again at any other times can be said to have the Gift though on such an occasion the act of singing so that Saul did sometimes on an extraordinary occasion and by an extraordinary Motion Prophesie yea and some of his Servants also is true and so by some operations of the Spirit they had an act of Prophesying I believe because it is so written and also 1 Sam. 10.10 11. 19.20 21 23. that they were among the Prophets but that he or they were Prophets and had received the Gift of Prophesie so as to have it I believe not because it is not so written and however this place is not to our business onely this I have noted to avoid mistakes about the Gifts and Graces here meant II. For sorrow of the World that is not according to God it hath no-tendency to any gracious quickning or that Light Love Joy c. but aptly worketh Death 2 Cor. 7.9 10. Grief for worldly shame poverty straights or loss of Honour c. leads to murmuring and evil fruits and so to trouble and estrangement from God and so to death and so is evil one of the lusts of the flesh which though in Believers often anoying them yet resisted by the Spirit of Grace Let no man say when he is tempted to evil Gal. 5.17 Jam. 1.13 16 17. Isa 5.20 21. moved to sorrow of the World I am tempted of God This is one of the lower Works of his Spirit one of the common Graces I have received from him do not so erre do not so dishonour God and his Spirit as if he were the Father of darkness and such evil Gifts came in the flowing of the Spirit from him through Christ not call darkness light and light darkness a sorrow will be in the working of the Spirit but that will be a sorrow according to God suitable to the Grace made known effecting it But this worldly sorrow or sorrow of the World is no part of it hath no union with it and so no part
their Nature that is rather to be applied to those forementioned to be excluded mentioned in his 402 page then to these mentioned in stating the Question for if by Nature he mean as Men are naturally Gentiles and so not of Abraham's Family and so not naturally under the Hope of that Covenant made with him then I suppose he will confess these to be changed in Nature Mat. 28.19 Rom. 11.24 Eph. 2.11 12 13. in being by the Gospel brought into Abraham's Family If by Nature he mean a change in the Minde Will and Affection and so in the disposition and inclination himself hath confest this of these 1 Ioh. 5.1 If by Nature he mean some beginning of the Divine Birth opposed to the Humane then those that believe that Jesus is the Christ are so far born of God and himself confesseth they have somewhat produced in all the faculties of their Soul by the Spirit subordinate to like and suitable to the great Work of Regeneration Luk. 20.36 Rom. 8.23 Phil. 3.13 13 21. and that is not compleat till the Resurrection from the Dead And so if by Nature he mean the Nature of Man that is yet mortal to be made immortal the best Saints have it not yet but do wait for it to be compleated in the Resurrection which these he confesseth pag. 423. hope for And this I add As he hath professed himself not to mean ceremonial or seeming Holiness so I confess Rom. 1.7 8. 1 Cor. 1.1 9. 6.2 11. Eph. 1.1 13. Phil. 1.1 6. That in the Scripture since Christ his Ascension into Heaven none are called Believers and Saints upon account of any Faith and profession of Faith that is not saving and such as in which Men continuing Col. 1.2 4 22 23. they shall undoubtedly be saved as is foreshewn Part 4. Chap. 4. and Chap. 5. And thus I have according to his own Rule onely taken away those things which cannot be in the Faith and Holiness that is true in its kinde CHAP. 3. Of those things that are right and good in this description of the Faith and Holiness that is true in its kinde IN this Description of Faith and Holiness these things are very good and true 1. That the thing they are enlightned in convinced by and so believe Rev. 19.10 Gal. 1.7 8 9. 2 Tim. 1.13 2.2 it is the Truth proposed and preached to them page 423. Chap. 17. Now if it be the Truth it can be no other nor less then the Testimony of Christ and if called Truths they can be no other then the sayings in and according to that Testimony as namely That Jesus is The Christ The Son of the living God The Saviour of the World that he came into the World to save sinners that he died for our sins and rose for our justification and gave himself a Ransome for all and is the Propitiation for the sins of the whole World that Repentance and Forgiveness of sins is preached to them in his Name that this Word is nigh to them that they might believe and even therefore preached to them that they might obey in believing and so be reconciled to God and be saved and that he is at hand in this day of gracious Declaration to succour them and that whoever believeth in him shall not perish but receive Forgiveness of sins and so be saved and have eternal life and that he ever liveth to intercede for them that come to God by him being able to save them to the utmost and that he will come again and receive them to himself and judge his and their Enemies c. These and such-like and none contrary to these are the Sayings of Truth and so in and with these Sayings the Oblation and Intercession and coming again of Christ and therein so far the Purposes and Promises and Covenants of God have been proposed and preached to them as is largely shewn in this Treatise if they have had Gospel-Preachers which is taken as granted in this business and this Gospel the Truth and Sayings of Truth that they are convicted by enlightned in and believe so in this we agree their Faith in respect of the Truth the Object believed is right 2. That this their Faith is not of their acquiring got by their strife and reasoning but by the Truth preached to them Jam. 1.18 1 Pet. 1.21 2 Thes 1.10 and the work of the Holy Spirit therein witnessing of Christ illuminating their Mindes and working upon their Hearts so framing them to assent to and be perswaded of the Truth and Goodness of the Testimony and so to believe and in this we agree with Truth this believing and so this Faith is right 3. That the Spirit is in this Grace believed so effectually working in all the Powers of the Soul Rom. 1.16 1 Thes 2.13 1.5 that he frames them to inward sorrow for their former Unbelief and Rebellions against so gracious a God and Repentance for their former evil Thoughts Affections and Wayes and so changeth their Affections and produceth in them Faith and Confidence in God and hope of eternal Life and so springs up love joy zeal and ravishing consolation In all which it appears a lively Faith and in this we agree with the Truth This Faith is right true and living 4. That these inward operations of the Spirit lead to 2 Tim. 2.2 1 Iam. 2.18 25. and bring forth amendment of Life Obedience to and Profession of the Faith and walking with God in which they become Vessels in the House of God that do worthily in their Generations which none can do but such as are purged and made fit for the Master's use And this demonstrates and justifies the Truth and Goodness of their Faith and so right and good 5. That all this Faith Zeal Obedience and Profession is not counterfeit but true in its kinde the kinde can be no other but that which is suitable to Christ the Object the Spirit the Worker and the Gospel the Instrument for there is not another Jesus nor another Spirit nor another Gospel true in its kinde either for object of Faith or begetting Faith and these Believers are affirmed to be no Hypocrites in the proper sense of the word 1 Pet. 2.1 2 3. as for some hypocrisie to be by Grace resisting and casting out this may be found in the best of Saints on earth 6. That these Believers may abide to the death yea give their Bodie to be burned and die with rejoycing in this Faith To all which I assent If any say Mr. Owen saith not thus I answer If he speak of the Gospel of Christ and the Belief and Obedience and Profession thereof he hath said no less then all this by many and plain expressions as may be seen in his stating the Question and going over it again page 10. and 423. nor is here any thing put by and taken out but according to his own direction and rule
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
make themselves again as the Dog and as the Sow How great is their sin and how just their Judgement And as for their disposition hee confesseth that was once changed so that the sin here mentioned suits that falling away mentioned in Heb. 6.4.6 without any impeachment to the goodnesse of the Faith such have fallen from 2 Pet. 2.20 1.4 the excellency whereof condemneth their falling 2. But hee saith again though their faith holinesse light love joy zeal obedience bee all true in their kind and many of them do worthily and yet they attain not to the Faith of Gods Elect neither doth Christ live in them nor is the life which they lead by the Faith of the Son of God so hee Marke here that this is not to bee understood of them as before they came to the Faith Nor yet of them as after they are departed from the Faith but of them as and while the Faith is in them and they abide in it And hee eonfesseth their faith really true in its kind Pages 217 218. And it s before proved there is but one kind of Faith that is really true set forth in the Scripture And that very Faith also set forth in Heb. 6.1 2 3 4 5. Nor are wee treating of a worldly or humane faith or a faith begotten by humane strift but of a Faith effected by the Spirit of God and built on Jesus Christ that is the Foundation and the heavenly gift of which they have tasted Mat. 3.17 12 18. Isa 42.1 And is not Jesus Christ the Son of God in whom hee is well pleased And so Gods Elect Doth the Gospel hold forth and call to any other or doth the holy Spirit witness of glorifie and draw to beleeve in any other but Jesus Christ Doth not every good and perfect giving come down from the Father of lights who enlived them and quickened up all these Principles in them if not Christ by his Spirit what is that which was once so precious that the Apostates after departure crucifie to themselves tread under foot c. Is it not Christ the Son of God his blood even the blood of the Covenant and his Spirit even the Spirit of Grace which they so despite Yea if it were not so their sin and danger had not been so great and there would bee more hope of their recovery again It were better for us to forbear such rash assertions and glorifie God in keeping to the expressions of Scripture concerning Faith and the operations of Grace although some bee departed from it as is forenoted I planted thee a hoble Vine Ier 2.21 27 31. and such of you as are fallen from grace yee were called to liberty Gal. 5.2 3.4 Gal. 5. 1. 3 4 5. yea were called into the grace of Christ yee received the spirit of Adoption yee did run well c. So as wee fault the backsliders from such faith to aggravate their sin and fault not the faith to extenuate their sin which is more or less vile according to the excellency or meanness of the faith departed from But Mr. Owen hath yet more sayings to impeach this Faith as 3 In pag. 423. Hee calleth it an inferiour work of the Holy Ghost causing a great alteration or change c. when the persons bee not regenerated or made new Creatures c. It had been good hee had explicated the meaning of his terms for it s already proved the compleating of the work of Regeneration and making new Creatures is in the Resurrection of the just and that the first fruits is in begetting us by his word to beleeve in his Son But that the Holy Ghost operateth more or less in giving the Testimony of Christ working repentance from dead works and faith towards God to work any change or alteration like Regeneration that is not it according to the measure and degrees of his working none that know God and Christ or the Spirit according to Gospell declaration will beleeve that many fain and pretend what they are not that many resist his operations that many are not yet prevailed with to beleeve on him Is true But these are not charged with this forementioned great sin of departing from the Faith but only for disobedience to the Faith and the Servants of God may both use means and wait with patience and hope when God will give these repentance for they are not come to this impossibility of the fallen ones treated of who when fallen from so great grace and operations of the Spirit It will not bee found a true excuse to say there was but some inferiour work of the Spirit vouchsafed us Ier. 2.5.21.31 Isa 5 4.5-7 to work something like regeneration which was not it when God shall say wherin was I wanting what could have been done more c. but yet more is said by Mr. Owen Pag. 4 26 6. 4 Pag. 124. Every person under these works formerly mentioned and partakers of this light gifts and knowledge c. Bee capacitated for the sin against the Holy Ghost Surely to use such an expression by way of derogation from the Truth goodness and gracious ends and tendancy of the works of the Holy Ghost in inlightening men in the knowledge of Christ and bringing in to beleeve in him and thereby working in all the powers and faculties of their soul such change c. as to say as I hope hee will not say men are thereby capacitated to sin against the Holy Ghost is very great presumption and of dangerous consequence without some better explanation For might not some reply and say All manner of sin and Blasphemy shall bee forgiven unto men But the Blasphemy against the Holy Ghost shall never bee forgiven And so it is lesse dangerous to abide in ignorance rudeness and prophaneness and neglect of all Ordinances then by attending them to come to this knowledge of Christ Faith change gifts c. without which wee are out of the danger of so great sinning but in having such faith c. wee are capacitated so to sin which yet would bee a false plea even for those charged with such a sin Mark 3.28.30 who were short of those wee treat of much more for these yet thus much will bee granted If God had not made the Angels holy and set them in so glorious an habitation they could not have sinned so highly in leaving their habitation but the goodness of God in so making and furnishing them did capacitate them to have abiden in which abiding they might have been established And their own wilfull aspiring capacitated and occasioned their falling If God had not made the first publick man righteous hee couldnot have fallen from it as hee did But the Righteousness in which God made him and the furniture wherewith hee endued him did capacitate him to have abiden in his integrity And his forgetting the word of the Lord and listening to Satans temptation did capacitate
of them all in general And wherein had God so freely ingaged himself in his righteousness so as if hee should not preserve men and keep them to eternal life he also should be unrighteous Is not this ingagement first and primely to Jesus Christ 2 Cor. 1.20 Are not all the promises in him Yea and in him Amen And is it not in and through Christ to Abraham and all the Spiritual seed Isa 28.16 Rom. 4 12 16 Gal. 3.16 29 Act. 10.43 Rom. 4.5 5.1 Act. 26.13 2 Tim. 1.7 1 Pet. 1.5 Heb. 3.6.14 as many as through grace beleeve in Christ And do not they that beleeve in him freely receive forgiveness of sins justification sanctification and a spirit of faith and love And how is this ingagement to keep beleevers Is it not by his power through faith unto salvation suitable to that ingagement held forth to these Hebrews And they now beleeving the Apostle is comforted concerning them and incourageth them with the righteousness of God So then All the promises of God are Yea and Amen in Christ And sure to them all that beleeve in Christ That their preservation in faith and love is from the freeness of the mercy of God and his righteousness through Christ to continue to them such supplies of grace and spirit that they may persevere in faith and love This I hope is beleeved by us all yea and something more than this namely That as faith worketh through love Gal. 1.6 Mat 10 41 42 Luke 14.14 so every service of love produced by it shall to the beleever be rewarded but then this is without opposition of one beleever to another it is in general alike true to them all But now suppose any after they have known the truth and beleeved and met with such riches and furniture to keep them in and preserve them and have brought forth some fruits of love do after this for some dream or fancy c. turn aside and so fall away from God Is God unrighteous then to forsake them and to blot out all their former services so as not one is remembred on their account Surely not he should not else be righteous Gen. 12.3 2 Chron. 15.2 Ezek. 33.12 13 Joh. 15.1.2 11 according to the tenour of his promise and ingagement to his Son and to men through his Son And in this language speaks the Apostle to these Hebrews Chap. 3 6 14 10 35 38 39 12 25. And that without difference making And I hope none would think the righteousness of God ingaged to the works of men otherwise than in and through Christ to such as live by the faith of Christ so as this line was wrested to a by end to make up this Account and yet will not serve for that purpose Account 3. The immutability of the Counsels of God and his Oath mentioned vers 13-18 Answ Here is no opposition of beleevers under a possibility of falling to beleevers under an impossibility of falling nor is the promise here made to some sort of beleevers opposed to other belevers But to Abraham for himself Gal. 3.6 7 8 13 14. 1 Tim. 2.7 Eph. 3.4 Mat. 22.19 20 Rom. 4.16 and his seed which is Christ and all that through grace beleeve in him And this so that it may be held forth to all men that they may beleeve And to all that do beleeve that abiding in the faith they may be sure of the inheritance And such the counsels and purpose of God as hath been shewn in treating of purposes and promises in which hee is immutable And this the Apostles scope sutable to his exhortation for their diligence and perseverance in faith and love in which so sure consolation but it sutes not at all to the scope of this Account Account 4. Their sure and stedfast Anchor of hope vers 19. Answ Neither is here any difference made between or opposition of one beleever to another but a strong consolation set before all beleevers that have by faith laid hold on Christ who is the seed of Abraham in whom all the promises confirmed with an Oath are Yea and Amen And he having offered up the acceptable sacrifice is now in our nature entred into the heavens appearing there a great high Priest having opened the way for our approach And ever living to intercede for all that come to God by him So as they that by faith do lay hold on him who is our hope and hope fixed in him is as an Anchor surely fixed they by faith and hope enter within the vail cleaving to him that is there for us and so their hope is sure and stedfast which comfort is not for some sort of but for all that are indeed beleevers And so the Apostle enters on his main design to build these beleevers more and more on Christ which evidenceth that to be the right faith and those true beleevers spoken of Heb. 6.1 2 3 4 5. and none of them excepted unless any have so willingly departed that they be found crucifying Christ And as for them they are faulted but the Christ the Spirit the Grace the faith they have departed from and crucifie is not faulted but remaineth the same still in which all abiding are safe So that this place and all Scripture testifie the faith here set forth to be the true justifying and saving faith And Mr. Owen confesseth it wrought by the Spirit and really true in its kinde And that men may abide in it or men may fall away from it And Scripture testifying but one kinde of faith the controversie is ended the cause is yeelded it is not for this faith but some by-opinion to mantain the honour of a party that he contendeth And yet that it seem not so many mixtures were put in here that are no parts of nor ingredients in faith at all To make this appear as not right that so another may be set forth and I shall consider that also CHAP. XIV Of Mr. Owens second kinde of faith as he sets it forth Page 13. 14 Sect. 22. Page 13. Chap. 1. Sect. 22. where he saith 1. THe Saints then or Beleevers of whom alone our Discourse is may be delineated by these few considerable concernments in their Saintship 2. Rom. 8.28 29 Act. 13.48 Eph. 1.4 1 Pet. 1 2 3 4 5. That whereas by Nature they are the children of wrath as well as others and dead in trespasses and sins That faith and holiness which they are in due time invested withall whereby they are made beleevers and Saints and distinguished from all others what ever is an effect and fruit of and flows from Gods eternal purpose concerning their salvation or election Tin 1.1 their faith being as to the manner of its bestowing peculiarly of the operation of God And as to its distinction from every other gift 2 Pet. 1.1 Rom. 8.11 Eph 1.19 20. 2 1-5 6 8 10. Mat. 7.17 12 13 Gal 2 20 1
word in them they shall be fruitful and so they shall be good trees and bring forth good fruit For so they shall observe the counsel of our Saviour Mat. 12.33 Make the tree good and his fruit good c. For we can no otherwise make the tree good but in beleeving on him and according to grace given yeelding to the teachings of his Spirit And seeing every good and perfect giving comes from him and that his Spirit is good and his operations and fruits good and that an evil tree cannot bring forth good fruit what are all those confessed works of the Spirit and whence flows that faith and holiness really true in its kind upon account whereof men are called Beleevers and Saints What is that change of judgement affection and conversation that light love joy zeal obedience true in its kinde sincere and not hypocritical whence come they to do so worthily in their generation and all acknowledged an effectual work of the Spirit Can there be such rightness even from the Spirit and the tree not good or is there any other trees among beleevers to bring forth good fruit of another nature Surely if we minde the proofs and our Saviours words they shew there is but one kinde of faith to bring forth good fruits and this even it set out Heb. 6 Gal. 2.20 This place doth open that already said The Apostle having spoken of being justified by faith shews how he lived not Gal. 1.6 4.6 7. Gal. 2.13 Rom. 4.4 6 7 9. but Christ lived in him and he by the faith of the Son of God to which he endeavoured to reduce the Galatians whom he testifieth to have received the same faith at the first and so exhorted the Hebrews and shews his manner of obtaining it to be in the same way with others 1 Joh. 3.12 This place hath not one word of two divers kinds of faith or of divers manner of obtaining it nor of any habit of one beleever more than in another Joh. 1.12 but affirms That he that hath the Son that is beleeveth in his name hath life that is in having the Son by faith Joh. 3.36 He hath also that eternal life that is in the Son by faith also which is true of all that by grace beleeve in Christ 2 Cor. 5.17 This is true of all that by faith are in Christ Jesus who as and so far as they are in him are affirmed new creatures as is fore explicated though the fulness and compleatness of it is in the resurrection of the just but no word here of a second kinde of faith or of newness in some true beleevers that is not in other true beleevers the words plain If any man in Christ 1 Thes 5.23 This is not an affirmation of what was yet attained but a prayer for what was desired and hoped for and so not to the purpose for which it was quoted unless to mollifie the expressions of the saying Gal. 5.22.25 This place is a discovery of the fruits of the Spirit that were in the beleeving Galatians that were scarce so far grown as the Hebrews And what was done in beleeving on Christ crucified How the flesh with the wisdome and whole bent of it with the affections and lusts of it were crucified that is made vile condemned and begun to be mortified by the cross of Christ that the body of sin might be destroyed and then an exhortation to walk after the Spirit Gal. 6.14 Rom. 6.6 just as to the Romans Ephesians Collossians and Hebrews And not a word of a peculiar kinde in some beleevers and not in other beleevers that are true in their kinde also 1 Joh 3.9 This place faith not a word of any difference between beleevers some true in one kinde and some in another Nor saith it Some that are born of God Nor saith it He that hath been born of God but having said before Whosoever abideth in him sinneth not And having warned them not to be deceived 1 Joh. 3.6 7 8 9. saith speaking in the present tense He that doth righteousness is righteous even as he is righteous or in his righteousness and as he hath promised And then having given warning against being deceived and going on in sin c. He cometh to mention the abiding in him and doing righteousness Again and hee doth it in a third term comprehending both saying Whesoever is born of God doth not commit sin that is approve and act it See this before â— 414 415. going on so to do And that the word Born of God is first appliable to that sight beleef and acknowledgement of Christ and so that new disposition begot thereby in the heart is clear in this Epistle where this is called That which is born of God 1 Joh. 5.1 2 3 4. Mat. 16 17. Eph. 2.8 Hence both faith and confession are said to be of God and the gift of God and so he that in this revelation and operation of the Spirit in and by the Gospel is prevailed with to beleeve and yeeld up to it and so far become one with it so as he beleeveth Jesus to be the Christ and so beleeving in him confesseth him to be the Lord He also on that account is said to be born of God And so likewise the being prevailed with by this grace To hold fast this confidence 1 Joh. 5.2 Ioh. 1.12 13. Rom. 10. â— 10. and so to abide and go on in the faith of Christ and love of him and one another is the operation of God and hath the same promises to it and so is likewise called a being born of God here in 1 Joh. 4.7 8 3 5-10 And that this is the sense here appears cleerly in that the same thing for the same business expressed here Born of God Heb. 3.1 6 14. is a little before exprest by a perfect continued act Abiding in him 1 Ioh. 3.6 7. and doing righteousness And the same there also affirmed such sin not such are righteous And also this appears to be the sense in that it is opposed to a continued approbation acting of and going on in sin for so the devil committeth sin and sinneth from the beginning without repentance or breaking off his course But who ever is born of God he committeth not sin that is doth not approve and so commits but abideth in and goeth on beleeving in Christ and loving him without repentance of it or breaking off that course And it farther appeareth that born of God is in this place abideth in Christ holding fast confidence in and love of God through Christ because it is said His seed remaineth in him that is the divine influence and Spirit of Christ with divine force and vertue abideth and remaineth in him according to that promise Heb. 3.14 And this the constant language of Christ and the Spirit of Christ Whosoever transgresseth and abideth not in the doctrine of Christ hath not God He
lead us to repentance that coming into him we might have life and this now also all testified by the Spirit of God Oh! let us not deny this Lord that bought us let his goodness melt our hearts and prevail with us to acknowledge him the Lord and Saviour of the world even our Lord that so we may repent and beleeve in him and live to him And let no man deceive you by telling you these are the fruits of the goodness of God as a Creator but not as a Redeemer not so as through a Mediator extended as fruits of the purchase and mediation of Christ for all is through him And no man can know God that doth not so acknowledge Christ his Son For the Father hath committed all judgement to the Son of man Rom. 14.7 Phil. 2 7-11 1 Tim. 2.6 Joh. 5.20 21 22 23 27. 2 Cor. 5.15 upon this account because he hath taken the nature of man and therein given himself a ransome for all men and that to this end That all men should honour the Son as they honour the Father And he that honoureth not the Son in these or other things honoureth not the Father So that the application of the purchase and intercession of Christ as being onely for some peculiar and undemonstrable sort of men doth teach the sons of men to deny the Lord that bought them and shuts the door of repentance against them But now for such as to whom the Gospel is also ministred yea and therein also Spirit vouchsafed and they by the Spirit illuminated in the knowledge of Christ and that with such operations as effectually produceth such a change in the minde affections and coversation that there is in them repentance and sorrow for sin with light love joy zeal obedience and holiness So sincere as makes them do worthily in their generations their faith and holines true in its kind and they upon account thereof called Saints and Beleevers And yet though all this be given them of God yet neither the Spirit nor any of these his operations bestowed on them as a fruit of the purchase and intercession of Christ How then shall we conceive it to be bestowed without some secret blaspheming of God some way in his Truth and Justice and testimony of his Son can any man tell Is there any word of Scripture to say it Col. 1.19 2 Pet. 2.1 2. yea is not all the Scripture against such a conceit yea it shews it to be a denying of the preheminencie of Christ that God would have him to have in all things yea it plainly teacheth not onely other men but even beleevers to deny the Lord that bought them and a leaving them to conclude their faith by fancy seeing there are none by the Gospel to tell them though their faith be true in its kinde and operative whether they be beholding to Christ for it and whether it be a fruit of his purchase and intercession or no and if any presume to tell them they must take it on their word and so their faith rest on man 1 Cor. 2.4 And into what delusions this may lead men let wise men judge But Mr. Owen may be supposed not to deny but that they have the holy Spirit given them as a fruit of the purchase and intercession of Christ but that it is not so given them to dwell and abide in them for ever as to these he pleads for And were it not for his oft and plain expressions elsewhere in his book denying the purchase and intercession of Christ to be for any but these he pleads for I should even so have understood him and suppose it so meant of the end of giving the Spirit I shall consider that also 2 He saith It was given them to dwell and abide in them for ever And this must be taken either as relating to the gracious minde and end of God according to his holy will in giving his holy Spirit or as relating to the answering of that end of his ever-dwelling Let us consider both according to the Scripture 1 The end of God in sending his Spirit in the Gospel to call men Act. 26.17 18. Is to open their eyes and to turn them from darkness to light and from the power of Satan to God that they may receive forgiveness of sins and inheritance among them that are sanctified by faith that is in Christ So that this appears to be for continuance of his work to the end and that is his abiding in them for ever And so sure his end in sending Eph. 3.16 17. 1 Pet. 1.5 or giving his Word or Spirit to any and inabling them to understand and beleeve is that this gracious word and Spirit may dwell and abide in them for ever but his will and mind is that it shal so dwel abide in their hearts by faith which he hath given them Whence we are so often exhorted to continue in the faith and to let that we have received from the beginning abide in us so shal we continue and abide in him and his Spirit will abide in us therefore are all the beleevers and holy brethren warned to take heed of such unbeleevingness as canseth departure from the living God by which some have deprived themselves of this blessing in this gracious end of God 1 Sam. 3. Psal 78.5.16 Jon. 2.8 which yet is so ordered in his Counsels that his end will be fulfilled in their just destruction for despiting so great grace as it was in Israel of old that fell in the wilderness in Elies house in Ephraim and others But such as he hath given to beleeve having been found trusting in him have never been forsaken c. And this end in such sense to give his holy Spirit to dwell and abide in them for ever may be affirmed of all beleevers even those mentioned Heb. 6.1 2 4 5. And in no other sense of any beleever but to abide in and through faith 2 If the dwelling and abiding in them for ever be taken in relation to answering this gracious end of God in the constancy and durance of the holy Spirit his dwelling and abiding in them for ever that is so as they live and dye in the faith then it is out of question of all hands but this is not determinable till they have finished their course and dye in the faith so that there is no difference or distinguishing and discriminating mark to difference one beleever from another in this thing but as some are quite fallen away and departed from the faith and others dye in the faith As for that assurance of faith where-through the heart may be thorowly perswaded of their perseverance and so the Spirits abiding in them for ever It is that I have endeavoured to lead all beleevers to in this Treatise as may be seen in treating of the testimony of Christ and of the Purposes Promises and Covenants of God though Mr. Owen saith Even those of that
but for the present The Spirit is life for righteousness sake yet the body is dead because of sin yea and something savouring of death is also in and troubling their souls But through the law of the Spirit of life in Christ as they in beleeving walk after the Spirit they are made free and enlived from the sentence and fear of death and filled with the promise and hope of life which comfort in so great love of God enlives us in love of the brethren And 1 Joh. 3.14 We know that we have passed from death to life 1 Joh. 4.7 16. 3 6 9 5.2 because we love the brethren c. We that are born of God that have beleeved the love wherewith God hath loved us and so abide in Christ keeping his commands of faith and love We know we are passed from being judged by our works according to the law which sentenceth to death into the gracious acceptance and favour of God in Christ and so into the liberty and life of Christ and enjoyment of his gracious Spirit which brings forth this fruit of love which whoever hath not abideth in death And this is true of all abiding in the faith without difference Eph. 2 2-5 and Col. 2.13 Speak of that quickning Act. 10.43 Joh. 3.16 18 36. which is through beleeving in Christ in which remission of sins and hope of eternal life is begun to be received which all true beleevers receive without difference though not in like fulness in every beleever And on that ground Rom. 6.11.13 8 9. Are exhortations to persevere walking in faith and love Secondly From darkness to light This is true though that quoted Act. 26.18 doth but shew the end of Gods sending the Gospel to be ministred to men Mat 4 13-16 without difference of any to whom it is so sent which where it comes light springs up And Eph. 5.8 shews what beleevers without difference are in the Lord Eph. 5.8.9 15. since called and inabled to beleeve and that pressed as a motive to abide and persevere walking in the light And 1 Thess 5.4 5. shews that beleevers are not in darkness of ignorance and unbeleef and how efficacious the light of truth beleeved was in them They were born of it They were he saith not some but all the children of light c. From whence he presseth an exhortation Not to sleep as others but to walk 〈…〉 c. And Col. 1.13 Is a blessing of God in giving him thanks for having delivered them he faith not from all darkness but from the power of darkness Col. 1.12 13.23 24. and having translated them into the Kingdome that is the spiritual Kingdome or government and interest in and hope of that promised Kingdome of the Son of his love for which cause he presseth their abiding and continuance And 1 Pet. 2.9 shews That Gods elect and chosen people are such as he hath called out of darkness into his marvellous light to shew forth his praises And what this light is 2 Cor. 4.6 and where it shineth is plain to be in the face of Christ Gods prime Elect. And this is true in a measure of all unfained beleevers let them minde this That conceit an elect company before the appointment of Christ to dye to be given him to dye for and demonstrate what they are and reconcile them into one condition with these Thirdly From an universal habit of uncleanness unto holiness In a begun inclination and through all the powers a tendency thereto that there may be a proceeding to perfection in holiness this is true But Ezek. 36.25 speaketh directly of the Jews when he hath returned them to their own land And as in reference to a first fruits in beleevers in this life Ezek 36.24 25 26 27-37 Eph. 5.23 26 27. It speaks of that God will do to them after he hath called them to beleeve in Christ And so of a continued business on and in beleevers till it be compleat for which he will be sought of them And 1 Cor. 6 11. speaks of a work begun and so in the beginnings of it done in them In the Name of the Lord Jesus and by the Spirit of our God And this given as a ground both to reprove some evils and uncleanness in them 1 Cor 6. 1 9 11 2 20. and to warn them from sinning and to stir them up by the same Name and Spirit to press on to further holiness And Tit. 3.5 shews the manner of this work and by what means and to what end it is done and so the beginning and proceeding but shews not the accomplishment as yet to be in them And Heb. 10.22 is not an affirmation of what is attained but an exhortation to use the right way for having a continual increase of renued holiness Heb. 10 12-18 19 20 24 25 12 12 14. upon that very ground of what we have in Christ and have begun to receive and may be daily receiving from him that so in holding last our confidence and profession we may follow after holiness Fourthly From a state of enmity stubboruness rebellion c. into a state of love obedience and delight This is no other but in change of an expression what was confessed to be in the first kinde of beleevers and Saints And indeed it is true of both alike for both so far as true are one Rom. 6.11 speaks of that done and compleated in Christ and not yet in us but by degrees and in due season to be done Rom. 6.11 12 13 14. And that laid as the ground in beleeving on him both to reckon our selves after him and in that account yeeld up our selves to live to him in which that will be verified of us that is said from vers 17 22. and so it plainly appears to be understood Eph. 2.12 13. Speaks of that state of Gentilism enstrangement to God all we Gentiles were in before Christ came in the flesh and offered up the acceptable Sacrifice and the priviledges confirmed before to the Jewish Nation were set open to the Gentiles Chap 3 3-6-9 and they made nigh by the blood of Christ that made peace broke down the partition wall slew the enmity c. and came and preached peace by which peace preached in his Name all that beleeve in him have access by one Spirit to the Father that is clear Col. 1.21 Speaks of the enmity in their mindes and of the efficacie of the Death and Sacrifice of Christ and peace made thereby and Gods love there-through appearing displayed and beleeved how it reconciled them to God And that to this end Col. 1.4 5.20 Tit. 3.4 5. Rom 5.8 10. Eph. 5.25 26 27. Col. 23 24. Heb. 8.1 2 3 4 5 6 7 8 10. Heb. 12.22 23 24 25 26. To present them in the body of his flesh through death holy and unblameable and unreproveable in his sight if they continued in the faith
And exhortation to them vers 6. And admonition to them that none beguile them vers 4.8 either with inticing words or Philosophy and vain deceit or by shews of humility and great knowledge intruding themselves into things they have not seen c. and so happily either pressing them to Law-observances for their perfection or to some humane and self-mortifications or to look for some particular words or some degree and condition in attainments or some secret decree of election that was of their persons before their calling or any thing what ever besides that which is discovered to them in Christ As if there were not enough in him to be received in beleeving on him And so hee warns to beware that we be not removed from him and that hope of the Gospel given us in beleeving on him Col. 1.22 23 24. For he will present us blameless if we continue in the faith c. This is the Apostles doctrine and scope as appears in this and former and following Chapters cleerly so as in all the proofs not a syllable to maintain any true faith of a second kinde nor the cause contended for but much rather that he contendeth against and more need not bee said but only to view his terms about their priviledges in the works of God passed on them which also are needful to be considered CHAP. XXII Of the terms of Gods works passed on beleevers in this Concernment OF these terms understood as is fore-shewn and some so molified as hath been shewn before in Pages 414 435 436. they may be all received As for the term Regenerated it is not used here and hath been considered where it is onely here let that place Mat. 19.28 Ye which have followed me in the Regeneration c. be considered he saith not Ye which are regenerated as speaking of a work done but a doing and it may be taken both for Regeneration and the Ministry of Regeneration in both which they were then following him Now what was the Regeneration of Christ surely he needed none of heart spirit or disposition he was holy in and from conception and knew no sin but he had a weak frail and mortal body of the seed of David Abraham Adam and how was that regenerated but through many sufferings and death in the resurrection from the dead Luke 24.26.45 46 47. Isa 53 8 10 11 Psal 2. Act. 13.33 And so he passâ—â—on through sufferings till he was truly dead and in the resurrection he was begotten there was his regeneration and such as are so raised are his generation or regenerated people whence such promises to be performing in the spirit and soul as through dying with Rom. 6 4 5. 2 Tim. 2 11. Phil. 3.9.10 11 12 13. Joh. 15 16-25 Mat. 10. 24 9-13 and for him we are conformed to his death for we need it in that and in soul and body after we are truly dead in the resurrection of the just and those that follow him so to the death shall then enjoy that promised Mat. 19.28 and such desires of conformity to him in sufferings And as for the ministration of Christ for regeneration of others it was a ministration carried an end through sufferings in which he persevered to the end and so must that ministration of his servants be also and he that perseveres in following him in that to the end shall enjoy also that promised And that regeneration is thus to be understood here for a work not compleatly yet done but in doing both in regeneration and ministration of it is evident by the Spirit in Luke mentioning the same thing so far as they had proceeded in it saith Luke 22.28 29 30. Yee are they which have continued with me in my temptations expressing that as the medium through which regeneration is here attained which minded will help to understand all the terms that are here used The term Accepted I suppose he means it to be the same with Justified because there is no other quotation for it and they may well be alike taken and they are both alike true of all that are indeed beleevers without difference in respect of their persons as such and so sons by faith yet is not this acceptation and Justification answerable in degree to that which shall be in the resurrection of the just when their persons as Sons and all their wayes as becoming Sons will be alike accepted and justified but not altogether so yet yea in this life even beleevers in whom the faith is may be in that respect accepted and justified as Sons and yet some words or act and so a way of theirs rejected and condemned and they in that not accepted or justified but both reproved and corrected No doubt but Moses and Aaron aboad in the faith Numb 20.12 and were accepted as the Saints of the Lord yet their failing in an act of faith and not honouring the power and freeness of Gods mercy before the people was reproved and they corrected for it No doubt but Peter aboad in the faith and love of his Master Maâ— 16.22.23 and was accepted as a true disciple yet not acting rightly in his faith his carnal counsel is rejected as proceeding from some suggestion of Satan to whom Christ as in Mat. 4. saith Depart and Peter sharply reproved 1 Cor. 11.30 32. No question but those corrected with weakness sickness and some with death for so gracious an end were true beleevers and so accepted but their demeanor not suitable to their faith was deeply reproved and chastened And the same I conceive of David Psal 32. though at one time foulely faln yet not utterly departed from the faith and his beleef in God and adoration of him for then what caused that great grief and disquietness of heart nor yet wholly out of favour of God in respect of his person as the Lords servant but in respect of his evil way disallowed 1 King 15.5 reproved and sorely afflicted And this I conceive because David is affirmed not to have turned aside c. all the dayes of his life it is not said save onely in that time in which sure were many other matters but save onely in the matter of Vriah Rom. 3.22 25. 5.8 3.25 4 5. 10 9 10. c. And the word Accepted thus understood is safe and good for all beleevers and so the word Justified also But for the rest there are quotations to be viewed Rom. 5.1 The Apostle had before discovered what true faith is in respect of the object Christ as having dyed rose c. And the true beleeving begot by the discovery of this object which is therefore called faith first in the beginning bringing to and closing with him namely an hearty beleeving That this Jesus is the Christ and that he dyed for our sins and rose for our justification and is the Lord of all and the propitiation for our sins this is the
of all that debt in and by the Gospel and the mâ—ans used towards us have still many following and daily sins and defilements and need this spiritual Application and sprinkling of his Blood for our cleansing and peace and we are found weak in believing and need that spiritual sprinkling of his Blood to confirm our Faith in him for the Promises of the New Testament all which things how he is furnished to help us hath been foreshewed But he is righteous holy harmless in him never was or is or will be any sin and for what cause he should be sprinkled with his own Blood who will fancy Sure I will not believe because it is Scriptureless and agreeth not with the Rule given and consented to pag. 26. As for those Expressions of Christ dying for his Elect seeing that there could be none elect in him but as he is beheld as having died offered his Oblation nor is any of Mankinde reprobated but as thus are beheld rejecting him that offered the Oblation And so though it be true That Christ hath once died and offered the Oblation both for those that now are elect and those that now are reprobated and by vertue of the same Oblation will eternally save the one and justly condemn the other yet he died and offered the Oblation for no Man as elect nor for any Man as reprobated but for all Men as sinners fallen in Adam Therefore that Expression of dying for his elect or dying for the reprobate are neither the one nor the other found in the Holy Scriptures but in the sayings of those that strive to shun or shadow the Light These and such-like Expressions being not in the Scripture may by the Rule be easily avoided And enough is said and plain sayings of Scripture directed to in treating of the Oblation Part 1. ch 7. to fence against all such-like Expressions therefore they are forborn here CHAP. 10. Some Instructions from the Gospel-Testimony of the Oblation of Christ about Christ and the Gospel of Christ FRom that is in Scripture testified concerning the Oblation of Christ what was offered by whom to whom for whom for what and to what End we may perceive learn and know certainly 1. That Jesus Christ is the last Adam the second publick Man 1 Cor. 15.45 46 46.47 Rom. 5.18 Gen. 3.15 Heb. 2.14 2 Tim. 1.10 1 Joh. 5.6 7 8. the spiritual Man the Lord from Heaven the quickning Spirit in whom there is a full Restauration of the Nature of Man and for Mankinde compleated as there was depravation in the first Adam And so that he is the promised Seed that hath by his own Oblation in himself as the publick Man taken away sin overcome Death and destroyed the works of the Devil and is furnished to do and will do the same in others according to the Agreement between the Father and him for Mankinde for the good of Men and the everlasting benefit of all that unfeignedly believe on him Gen. 22.18 Gal. 3.13 14 16. Gen. 7 5 6 7. Is 53.8 9.6 Ioh. 10.58 Rom. 9.7 8. Act. 13.32 33. Is 9 6. Is 49.1 2 3 8. Hos 12.4 Heb. 5.7 9. Mat. 6.6 Joh. 4.42 and so he is that true Seed in which is blessing for all Nations that all believing in him may receive it yea the true spiritual Abraham the everlasting Father the true spiritual Isaac or Son of promise in whom the Seed shall be called the true Israel that hath prevailed with God by whom God speaks with us yea he is the great and true Prophet Act. 22. the great and only true high Priest Heb. 3.1 and 7. the true and spiritual David and King Ezek. 34. and 37.24 Rev. 22.16 Heb. 7.1 In a word he is the Christ the Son of the living God the Saviour of the World yea and so neerly related to us that he is the Son of Adam Abraham David yea the Son of Man our Kinsman that loves us is allied to us and in our Nature who came to save sinners 2. That Jesus Christ in respect of his Oblation Jam. 1.13 1 Cor. 5.17 Rev. 3.14 Rev. 5.1 Col. 1.18 Is 42.1 Rev. 1.18 Tit. 3.5 6. Rev. 1.11 17. 22 5 6 7. compleated is the beginning of the Creation of God the new Creation called Emphatically The Creation of God he is the first-begotten and first-born from the Dead the first elect that was once dead and is now alive for evermore and so he is the Fountain of the proceeding and compleating of the whole new Creation of Regeneration of Adoption Gal. 4.5 of Election 2 Thes 2.13 of Resurrection 1 Cor. 15.21 22 23. yea the Alpha and Omega the first and the last the beginning and the end in all these yea so it pleased the Father that he should be the first and that all fulness should dwell in him that in all things he might have the pre-eminence Col. 1.18 19 20. 3. That Jesus Christ in respect of this his Oblation Is 23.16 Heb. 6.1 Is 32.2 1 Pet. 2.3 4 5. 1 Cor. 3.11 Act. 4.11 12. Eph. 2. â—8 Joh. 14.6 10.7 9. compleated is that precious stone so tried in his Power Love and Faithfulness by so great sufferings and proved excellent and prevalent with God and for Men which God hath laid in Sion for a Foundation a Foundation of Repentance and Faith and for Believers to rest and be built upon yea he is the only Foundation and there is no other whereby Men may be saved yea he is nor only the Foundation but the true door and way of all right and true approach to God and of entrance into fellowship with and service of him and his people yea he is the Way the Truth and the Life 4. The Testimony of Christ being comprehended in the Testimony of his Oblation and Mediation and glorious coming again this of his Oblation and its prevalency with God for Men in that he obtained and is become which includeth and assureth though it explicate not his Mediation and second coming it is and is rightly called both The Word of the Beginning of Christ and The Vision of All. First Heb. 6.1 it is called The Word of the Beginning of Christ or as some translate it The Doctrine of the Beginning of Christ of his Incarnation See the eight first Chapters of this par 2. Death Resurrection Ascension Sacrifice offered the Ends and Vertues thereof the Peace he hath made thereby the Overthrow he hath given to Sin Satan Death the Redemption he hath obtained and the fulness of Spirit he hath received even for the Rebellious that the Lord might dwell among them he being the Saviour of the World the Propitiation for the sins of the whole World the Lord of All so as whoever believeth in him shall not perish but have everlasting life and he the Judge of All and the Love of God to Manward herein testified This the Word of the Beginning of Christ and the Beginning of
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
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