1.22 23. 9.6 Mar. 1.15 Act. 3.26 26 18. Joh. 2.8 Pro. 1.24 Joh. 3.19 Psal 85.8 Heb. 3.7 Jam. 1.21 1 Pet. 2.1 2.3 Jam. 1.25 Act. 15.9 and according to the Purpose in Election For first this saving Grace of God in Christ in its appearance teacheth and requireth every one to whom it is tendered in the Call To submit to his convincements and turn at his reproofs and so turn from iniquity And if any stubbornly refuse they lose their own mercies their own souls and those that begin to hearken and in believing to taste somthing of the graciousness of the Lord it warns also to turn no more to folly but to be still casting off all superfluity of naughtiness and to receive with meekness the ingrafted word that so they may come more upon him and be built on him And such as thus receive his gracious words in believing on him he will purifie from all their iniquities Joh. 3.14 15 16 17 18. Tit. 2.11 12 13 14. 3.3 4 5 6 7. and unite and conform them to himself And so this last sentence shews That this whole Verse agrees with our Saviour's Description of the Will of God and the Foundation he hath set forth and owned and with the Affirmation of the Oblation of Christ and the end thereof and the Teachings and the Efficacies thereof and so with all those holy Cautions and Warnings to take heed of refusing and of back-sliding or of liftning to seducing Spirits And all runs even with the scope of the Apostle and all the precedent and following Verses and the whole current of the Scripture affirming Christ the onely and sure Foundation whereas the affirming of an eternal Purpose and Election of some certain persons of fallen Mankinde to be eternally saved is cross to this Text and all Scripture to be laid as the Foundation though some sometime leave out the words having this Seal that the other following words might be taken for the Foundation Mr. O. p. 77. and then call it The Foundation of God's unchangeable Purpose and Love yet if a Man would say By purpose is meant that purposed I would take it in the most favourable sense Suppose some honest and learned Jew before Christ came in the Flesh should have affirmed God's Purpose of sending forth his Son Christ to die and rise and offer the acceptable Sacrifice and so to be the Saviour of the World that whoever believeth in him should not perish but have everlasting Life Suppose I say he should have taught this Purpose of God to be the Foundation he had something miscarried in Expression for the Foundation purposed and promised was the Seed of the Woman to break the Serpent's Head the Seed of Abraham in whom is blessing for all Nations a Man to be the Rock and God's Salvation to the ends of the Earth and though he was not then come forth and so not laid as now he is yet he was held forth though afar off in the Promise to be looked to and by reason of the agreement between the Father and him and in his undertaking he was so vertuous and efficacious that he was a sure Foundation so as in beholding him and resting on him as yet to come Heb. 11.13 14 40. such Believers were safe And so they seeing it afar off were perswaded and embraced and lived and died in the Faith and shall receive the Promise of the Inheritance together with us and so the Foundation was the thing purposed and waited for then So that here were a little mistake in this honest Jews Expression yet this mistake might have been tolerable because the Foundation was as then no farther laid but as held forth in the Promise and Revelation of the Purpose of God And so to take the Promise and Purpose therein revealed including the belief of him promised for the Foundation had not been dangerous but safe where farther Light was not come forth But now the Purpose is manifest to be come forth into act Act. 2. 13.32 33. 10.11 Rom. 1.1 5. 1 Cor. 3.11 1 Joh. 1.1 2 3. and the Foundation according to Purpose laid the promise fulfilled and Christ that took Man's Nature and died for their sins is risen and manifestly declared to be the Foundation Now to slight over this open and manifest laid and sealed Foundation and to cloke it with making the Purpose of God the Foundation to be built on as if the Foundation purposed were not laid or not manifest is not less then an intimate denial of Christ being come in the Flesh 1 Joh. 4.3 and too neer the Spirit of Antichrist Therefore it is to be desired That Men would acknowledge and call him The Foundation that is so and not avoid it by calling the Purpose the Foundation and yet to call that the Purpose of God which is not and make it the Foundation also is much worse consider that also CHAP. 11. Of a devised Purpose by some called The Purpose of God and counted The Foundation SOme have conceived and are ready to affirm this for the Purpose of God namely That from Eternity before the Foundation of the World God did decree and purpose eternall to save a certain number of persons of fallen Mankinde and eternally to damne all the rest of Mankinde and in this Purpose to elect as a peculiar people to himself all and onely those he so purposed to save and to reprobate all the rest And also That in this Purpose he purposed to give his own Son to take Man's Nature therein to die and rise and offer Sacrifice for all these elect and no other and to purchase for them Repentance Faith and Eternal Life and for no other so that these elect shall infallibly have it all and none but they And That the residue of Men by the Soveraignty and Power of God shall have their lives given them and preserved for a time that living they may by sin deserve this Damnation they were fore-purposed and ordained to before it be executed that so whatever the Purpose was the Execution may be just yea Gospel preached to many of them and some lower works of the Spirit vouchsafed them yea Faith attained by many of them and holiness true in its kinde yea profession and doing worthily from which if they fall the greater their condemnation if they abide and die in that Faith yet they must be damned the Death of Christ and his Gospel and all means extended to call and lead them to Repentance and Faith had nothing really in Truth for their Salvation but to leave them without excuse and aggravate their condemnation All belonging to eternal Salvation is onely for those Sons of Adam that were eternally purposed and elected to be eternally saved and in that Purpose Christ given to die for them that they might be saved through him And this eternal Purpose of God some make the foundation on which whosoever is built shall not miscarry and no
calleth them that they may turn to him believe and live and that whoever cometh to him in this his Call Joh. 6.35 37 40. he will not cast out but receive them and give them eternal Life and raise them up at the Resurrection of the Just at the last Day 3. Upon the part of the Father again to Christ That he shall sit at his right-Hand till this Ministration be accomplished Psal 110.1 2. Isa 53.10 11. Joh. 3.35 36. 14.21 17.23 and that he will beat down his Foes and Enemies and make them his Foot-stool and he shall see his Seed and the VVork of the Lord shall prosper in his Hands and he will accept and love all his Seed that believe in him and love them even as he loveth him and that though the Devil with all his Serpentine Seed oppose his Ministration and hold out many from coming in to him Psa 2.9 22.27 28. 72. and seek to delude and turn aside such as are coming and raise up Persecution against him in the World yet his Ministration shall be effectual in many and he shall see his Seed and of the travel of his Soul and shal overturn and judge all his Enemies and then all the ends of the Earth shall remember and turn unto the Lord and come and serve and worship him and then he and all his Seed shall have a new Heaven and a new Earth and shall have the Kingdom and be in his presence with everlasting joy for ever and ever as is shewn before in the Testimony of Christ and Purposes and Promises And this is the everlasting Covenant confirmed in Christ for him and all his spiritual Seed Psa 89.19 37. Joh. 6.56 58. Gal. 3.16 17. Rev. 22.16 Mat. 22.43 44. Rev. 1.8 11. 2.8 3.7 14 21.6 7. and stands fast with him for them for evermore This was confirmed in Christ that spiritually was before Abraham before made to Abraham and so before the Covenant made with David for Christ also is the Root and Lord of David and indeed the Covenant made and as made with Christ is the onely original Covenant and that out of which all Covenants are derived that are for the good of Mankinde or Believers yea without this none could have been for the good of fallen Mankinde and the happiness of Believers And for the right understanding of all and every Covenant of God this is first to be understood The differences between the two publick Men the natural and the spiritual The Covenant under which the first fell and under which the second was made and having satisfied upon that account the Covenant both of Grace and Glory made with confirmed in him and so in respect of the business done 1 Cor. 15 21 22 45 46 47 Rom. 5.14 Mr. O. p. 9. the firmness of the Covenant made in viewing the publick Men oppose the second publick Man to the first publick Man and the spiritual Seed come into the second to the natural Seed come forth from the first and so what we have from the one to what we have from the other and not in such business oppose the first Adam to the Saints but to the King of Saints of whom he was a figure But now I will endeavour to say what I finde of Covenants derived from this made with Christ and through him made with Mankinde or with Believers and so to begin next with Mankinde CHAP. 2. Of the Covenant of God made through Christ with Mankinde VVHat that Covenant is That God hath through Christ made with Mankinde was not so cleerly opened in the beginning when first made as since and yet still it is not so cleerly express in any one place of Scripture as to be plainly there read but in searching and comparing divers places together it is to be found and so this we finde 1. Jer. 5.22 24. Job 36.24 33. 37.3 4 24. That the mercies of God extended to Mankinde through Christ the preservation and upholding the Heaven and the Earth and the Creatures in both and ordering all so sweetly by his providence for the good of Men yea the hinting and rumour of a Saviour extended through whom all this mercy is shewn All this doth still and more oblige fallen Mankinde Psal 104. all even all Men to adore and acknowledge this infinite Wisdom Power Mercy and Justice Love and Goodness of God and so to fear love and trust in him with all their Hearts Minde Soul and Strength and to love their Neighbour as themselves and to walk in this fear and love doing whatever the Lord hereby requireth of them and there is no natural Son of Adam Rom. 3.10 11 19. 2.19 that can free himself from being under this Law since the fall of Adam nor yet fulfil it and though God in and by Christ and so Christ doth not set Men free from being under this Law in themselves till his season nor will judge them in justifying or condemning them by it Rom. 2.24 15. 3.19 20 21. 5.20 Act. 14.17 17.26 27 28. yet there is an usefulness of it that is good in his sight and profitable for Men to which his mercy obligeth and that is that by the effects of this Law upon their Hearts requiring and excusing and accusing they see and acknowledge their sinfulness and the vanity of their best doings and so their need of a Saviour and Mercy through him that they may so seek after God and finde Mercy and free-Favour with him and this sense and use of this Law is also a part of his Covenant But to proceed 2. In the rumor of Christ to come at the beginning Gen. 3.15 1 Joh. 3.5 8. Heb. 11.6 Lam. 3.25 26. there was testified the Love Graciousness and Propitiousness of God in providing such a Saviour through whom Remission of sins and Life is to be had so as this engaged to believe him to be gracious a Forgiver of sins and a Giver of Grace and Life to such as seek him 3. Act. 14.17 17.26 27 28. Psa 19.1 6 Rom. 10.18 2.4 Psal 145.8 9 17 18. See Part 3. ch 1. The Mercies of God extended unto Men in his Works of Creation and Providence do witness forth the Truth of that-first rumored namely That there is some Atonement and Propitiation with God and that he that is so true and righteous is therethrough gracious and merciful which witnessing of his Goodness to Men engageth them in acknowledgment of their own short coming and inability to answer that Obligation in which they are naturally bound to love God c. in this acknowledgement to believe his Graciousness and therethrough to believe in him for life and in that Belief as a Testimony of Love and Thanks to him according to Light and Strength given to live to him and wait for his coming By all which considered we may understand That the Covenant of God
Testimony and Seal was Circumcision which was to be acted upon the Males onely in its beginning to be put on the Father of the Family and Men grown and then on Children of eight dayes old and so to be continued to Generation and Generation on the Male-Children And this Sign and Seal of Circumcision was given to Abraham and he received it to administer even to all his Family however as aforesaid become of his Family even to the Child of eight dayes old as a Seal of the Righteousness of the Faith which in believing he had received in the Testimony of God concerning the promised Seed the Object and Foundation of Faith and for alluring to Faith and for Faith to rest on and in the Covenant now made with him to confirm encrease and exercise Faith both which as he believed so he had to preach and so to testifie the Truth of that he taught he had as received from God this outward and sensible Sign to testifie seal and confirm the Faith with not Rom 4 10 11 12.13 Gal. 3.7 8 9. That by this outward Sign he should confirm and seal his own believing that he might be a Son which he evidently and knowingly was before nor yet by this outward Sign to confirm the Righteousness and Truth of the Repentance and Faith or believing in those upon whose Flesh the Sign was put but That he might be the Father c. namely by delivering such a Doctrine of Faith and testifying it with such a Sign and Seal received from God as a Seal of the Righteousness of it he might be an Instrument to draw on Men to believe and bring under the means of begetting to the Faith and Profession thereof and so become the Father of them that believe whether of his own circumcised Nation or of any other Nation in which Seal administred by him Gen. 17.9 10 11 13 14. Act. 7.8 Rom. 3.1 2. Ier. 4.4 Deut. 30.2 6. Rom. 2.25 29. 3.30 Iosh 5.9 Exod. 12.48 49. Gen. 17.10 11. Exod. 19.5 6. this also was included That all that received the same upon that account as given him of God to that end on themselves and theirs God by Covenant engaged himself to afford them such means as they attending and yielding up to him therein he would circumcise their hearts to love him and so make them of the spiritual Seed that they might be interested in and wait with assured Faith for the Good assured in the free and everlasting Covenant whence Circumcision is called God's Covenant in their Flesh and said to be much profitable and they exhorted thus to attend and the Promise also so made to them and the circumcised by this Ordinance were distinguished from the Heathen of the World yea and of them when proselyted they were by it them and theirs admitted into the Family of Abraham And all the Circumcised engaged by this Ordinance to attend on the Lord in all the Ordinances he should give untothem So that the Covenant fore-made by God with Mankinde through Christ was not in this Covenant nulled or made void or weakned but included and opened and farther help for the Observance of it afforded to all the Circumcised with greater Encouragement by the Gospel more cleerly taught and the everlasting Covenant held forth to all that were or came to be of this Family of the Circumcision so that the everlasting Covenant made with Abraham by having Circumcision annex'd did neither exclude nor hinder the eternal Salvation of any in any Nation that according to light and means believed and lived to God according to his Covenant made in and through Christ for and with Mankinde Exod. 12.48 onely such as came not in to be circumcised were deprived of those Priviledges of large Light Means Encouragements and Fellowship in Communion therein afforded by the everlasting Covenant to the circumcised Surely this free and everlasting Covenant is a blessed Covenant no Covenant beyond it nor any could be good for us that should in any sort make this void So that we look for no other Covenant but onely for another manner of making this namely in Performance of which after And in the mean season we will enquire about such Covenants-making as are for our fartherance and help in waiting for this And as we read of a three-fold Performance of this Covenant in three several times first In a literal part of it when God did give the Israelites rest in Canann by Joshua Secondly In the spirituall part of it to the Souls of Believers when God sent Jesus Christ into the World and gave him for a Covenant and the Covenant to be fully made according to Spirit and Letter in Performance at Christ his glorious coming so we shall finde a glorious Covenant made with Israel to tutor them till Christ's first coming and a Covenant made with all that believe in Christ as he hath come in the flesh and is given for a Covenant to tutor them till his next coming when the full will be given them Let us take a view of each of these CHAP. 4. Of the Covenant made with Israel in Moses time AFter Abraham and Isaac and Jacob and the Patriarchs together with him in their times had in the Faith of this everlasting Covenant sojourned in the Land of Promise a hundred ninety one yeers the Children of Israel sojourned in Egypt four hundred thirty yeers And after that God in remembrance of this Covenant brought them out of Egypt to lead them into Canaan by Moses Deut. 5.2 3. he made another Covenant with Israel expresly called Another a Covenant God made with them then at that time living and not made with their Fathers that were before them and this called A Covenant also frequently and it had two parts both and each of them called both Law and Covenant I will mention both The first was called The Ten Commands or Ten Words Exod. 34.28 Deut. 4.13 10.4 a holy and righteous Law discovering more cleerly then since Adam's fall was fore-declared all those righteous affections and services which the kindness of God to Man in the works of Creation required and in his great Redemption prepared for Mankinde in Christ and his Providence for preservation of Exod. 20.1 2 3 c. Deut. 5.6 c. Mat. 22.37 38 39. Luk. 7.27 28. Rom. 13.8 9 10. and particular Mercies and Redemptions extended to Men through Christ with his Authority do oblige and binde Men to and so how they ought to love the Lord their God with all their Heart and Minde and Soul and Strength and their Neighbour as themselves in which two Commands the whole Law is summed up and this part of the Covenant as it is called the Covenant so it is called the Law The second was called The Covenant of Levi Numb 25.12 13 Nehem. 13.29 Mal. 2.4 or of the Priesthood where in was more opened then to our first Fathers Adam Seth Noah c. who offered
Parables had the like end which whatever the outside and face of the Letter was yet their import was in their end which was to witness of lead to Christ o Rom. 3.21 in minding of whom the meaning of all is seen and so the things and sense in sayings plain p Prov. 8.9 2 Cor. 3.13 16 17. But when Christ the Truth came he by compleating that done in his Body and sending forth the Holy Ghost opened the way into the Holiest q Heb. 9.9 15. revealed the Father r John 1.18 And God hath now spoken to us by his Son s Heb. 1.1 who hath filled his first Witness with the Holy Ghost and so with Knowledge of the Mystery of his will in all Wisdom and spiritual Prudence and sent them forth t Act. 2. Ephes 1.3 8 9. and they have testified and in their Testimony the Holy Ghost hath testified of Christ u Act. 5.32 1 Pet. 1.12 and this Testimony of Christ have they preached and recorded not in a Fable to be Allegorized but the very Truth concerning Jesus Christ himself w 2 Pet. 1.15 16 17 18. not in dark and parabolical Words nor in the Wisdom of man nor with Rhetorical flourishes but with simplicity and great plainness of speech x 1 Cor. 1.17 27. 2.1 2 13. without any deceit or cloak of craft commending themselves to every mans conscience in the sight of God y 2 Cor. 2.17 4.1 2. So that this Gospel of Jesus Christ as now come forth in which is the Law and the Testimony to which we are to resort for Knowledge of Truth is the Testimony of Christ and as it is of deep and profound Mysteries so it is true verily true and plain without any deceit or equivocation as is evident To it therefore go c. CHAP. 2. Evidences of the Truth and Plainness of this Testimony THat the Testimony of Christ in all the sayings thereof is true is evident first in that it came forth from Almighty God and is the declaration of his minde who is the onely true God the God of Truth even Truth it self a John 17.3 1 John 5.20 Deut. 32.1 4. whence it is called the Gospel of God b Rom. 15.16 1 Thes 2.2 3 8 9. Secondly In that it testifieth and setteth forth Jesus Christ who is the Truth c John 14.6 in whom Mercy and Truth are met d Psal 8 5.10 and in that he became hath done doth and will do Truth is and is fulfilled e 2 Thess 2.10 12 13 14. 2 Cor. 5 21.1â—0.130 2 Pet. 1.16 19. Ephes 4.21 and he also sends forth the Holy Spirit that witnesseth Truth and leads into all Truth f John 15.26 16.7 13. Rom. 1.3 16. 15.29 whence also this Gospel is called the Gospel of Christ Thirdly in that it was inspired and witnessed by the Holy Spirit of Truth into the Prophets and Apostles and by them breathed forth and written as the Holy Spirit gave them to speak and write g 1 Pet. 1.11 12. 2 Pet. 1.21 Luke 1.70 Prov. 22.21 Rom. 15 4. True it is All the Holy Scripture was given and so narrated and writ by Divine Inspiration and so is profitable c. h 2 Tim. 3.16 But though the Narration of Sayings written in the Scriptures were by Divine Inspiration recorded yet are there many Sayings recorded which in respect of the Sayings themselves were not Divine Inspirations but the Spirations and Sayings some of Satan some of Seducers and wicked men some of weak Believers some even of strong Believers tempted which were by the Inspiration of God given to the Writers and so by them recorded but not recorded as the Inspirations of God's Minde but as God's Declaration of the Sayings of Satan or of Men that we may know the subtilties of Satan and beware and the seducements and evils of the wicked and take heed and so the weakness of some and frame of Spirit in others and so such Sayings are to be taken as God's Declarations of the Deeds and Sayings of others to warn instruct us c. but not as his own Sayings to be received obeyed and built on as true and good that would be an abuse of them But as for the Gospel it self that is the Testimony of Christ even All of it was not onely narrated by Divine Inspiration or given of God by Inspiration to be narrated as those things that were indeed spoken or done by Satan or wicked or weak men But as the very Things Sayings Spirations and Inspirations of God himself of his own Minde and so it is Divine Truth Divine Spiration divinely inspired as well as by Divine Inspiration written and recorded and therefore True not only true it was so said and done for so were all the other sayings but true in it self yea Truth and the Revealer of the Minde of Truth it self Fourthly the Gospel and Testimony of Christ is a full and perfect Truth in all that it narrateth and in all that it affirmeth and in all that it promiseth containing the Declaration of the whole Truth that is for natural Men or Believers to know believe or do in the worship of God or towards the Conversion and Salvation of Men yea even to make the Man of God himself perfect to every good Work i John 15.15 Act. 20.26 Micah 6.8 2 Pet. 1.12 16. 2 Tim. 3.16 And therefore we are bounded up to it k Isa 8.20 Gal. 1.6 12. without adding or diminishing l Deut. 12.32 Rev. 22.18 19. there being no Morning-light in any Spirit Doctrine Saying or Doing that is not in and according to this Testimony it being the Truth and Discoverer of and Guide to all Truth and Trier of all things m Ephes 5.13 it being true in Christ and of Christ and from him to men and for men whether men believe it or not n Joh. 8.40 45 46. 1 Thes 2.10 12. 2 Tim. 2.13 4.4 And as it is true in and of Christ and to and for men so it is true in Believers also so as they discern and experiment and testifie the Truth thereof o 1 Joh. 2.8 20 27. 2 Joh. 2. 3 Joh. 3 John 3.33 and so this Gospel is most rightly called the Word of Truth p 2 Cor. 6.7 Col. 1.5 yea the Truth q 2 Cor. 12. Fifthly the Testimony of Christ which is in the Gospel is the Spirit of Prophecie r Rev. 19.10 it is the Original the Spring Teacher and Guide to all right understaing of Truth and for speaking Truth to Men in Charity and to Edification and Exhortation and Comfort s 1 Cor. 14.1 3. 2 Cor. 5.14 15 19 21. yea this Testimony of Jesus believed is verily 1. Both the Opener of Truth and of the Understanding to discern Truth as pointed out both in the end of the Law and in Types Parables and dark Sayings and also as set
about the Truth and Righteousness of the Sayings of Christ lest that lead us to stumbling as it did those John 6.30 52 60. Secondly Read the Scripture as the Declaration of the God of Truth which he by the Spirit of Truth hath caused to be written for our learning and in which he speaketh to us d Rom. 15.4 Mat. 22.31 Heb. 3.7 13.5 And therein first and chiefly minde what he hath testified of his Creation of the World for Mankinde and of Mankinde righteous in one publick Man and of the Disobedience and Fall of Mankinde into sin and death in and through one publick Man and of the Redemption wrought for Mankinde in and by another publick Man and of the fulness that is in the second publick Man to make known the Minde and Love of God and to send forth Spirit to convince Men and bring them in to believe and of the Remission of sins and Eternal Life for Believers and the just Condemnation of such as disobey and refuse to believe and of the Resurrection of the just and unjust and the appearing of all before the Judgement-Seat of Christ and his sentence of the Just into Everlasting Blessedness and of the unjust to Everlasting Torment and how all these Sayings are plain being written to that end that we may know the certainty of the words of Truth and that we might apply our Hearts to his Knowledge and put our trust in the Lord e Prov. 22.17 21. And if these Sayings should not hold forth their own Sence no man could tell us what the Sence is let not our Mindes be waving in this but give God the Honour of his Truth and Love in speaking these things so plainly to us as they admit not of any Limitation Glossing or Allegory These be the first things to be known and most needful to be first known and all other Sayings known by their agreeing in Sence with these therefore read them as God's Declaration of his Minde to us that we may know it Thirdly as God hath been pleased to condescend so low to us as to make known his Minde to us in words understandable to and used among Men and in such manner as is usable among Men for importing their Sence so let us observe and minde about them that which is observable of Men about the Import of words to know their sense as to say 1. The Country or People where such words are used knowing that many things are expressed by divers words in divers Countries and understood by the use of the expression in that Country where it is used and that in some one Country one and the same word is diversly used and the Sense it beareth known by the sentence in which it is used Now the Country whence the Gospel came being Zion and according to the Spirit 's breathing writ in the Scriptures we are to minde how and in what sence words are used there and so to understand them according to the sentence in which they are used 2. By and of whom a Speech is whether Governour or Subject wise or simple true faithful and knowing or ignorant and unfaithful and accordingly we value the Extent Truth Worth and Goodness of their Sayings or put Limits and make Doubts thereof so in the Scriptures being related the Sayings of God by his Spirit and the Sayings of Men both of faithful and unfaithful Men we may understand those sayings accordingly for their Extent Worth Truth or for their scantness weakness c. 3. The persons and things treated of whether the chief Magistrate of a Commonwealth or inferiour Magistrates or Fathers or Masters and so whether of a Kingdom Commonwealth Corporation Association or Family and so understand the words All Every Head Body or Hand ruling or subjection accordingly so may we observe in reading the Scriptures of whom and what we read where we read of two Adams or two publick Men the first a living soul the second a quickning Spirit the first fallen and of the Earth earthy the second alive for evermore the Lord from Heaven heavenly the first having all his Generation in his loyns naturally to come forth of him the second taking the Nature of the first and spiritualizing it to have his Generation out of the first Man's Children by bringing them in to him in a spiritual manner And so we read of Men as they are of the Race of the first Adam and of some Men as born of Water the Spirit and become of the Generation of the second and spiritual Man And so we read of the Works of God and of Men about both and of things sutable to the one and his Generation and of things sutable to the other and his Generation And so when we read the sayings of the first Man and his natural Race and of things pertaining to them whether All Every or Head Body Eye Hand Foot or of Wisdom Power Works of Righteousness or of Lands Waters Trees Mountains we may understand it in a sense sutable to the natural Man and his Race whether it be plain or metaphorical But if the sayings be of the second Man that is the spiritual Man and his spiritual seed and of things peculiar to him and them we may understand it spiritually in a sense suiting to Christ and the things of Christ whether it be Temple House Body Eye Hand Foot Fire Water Trees Wisdom Strength or righteous Doing yet still according to the Import of the Letter speaking of such things comparing natural things with natural and spiritual things with spiritual and in sayings relating to both natural and spiritual Men to understand them in both senses according to their Relation 4. The Business in and about which the saying is whether Monarchical agitated by Imperial Edict or National agitated by a Parliament or State or whether the Business of a Province or Country agitated by Judges Justices and Jurors or a Corporation Business agitated by Major Aldermen Counsellor or a Family-Business agitated by a Father Master or Steward's direction or Personal Business between two or three and then the words Rule House Order Law All Every Many or Elect are easily understood of a larger or less extent or more general or more special in the Import of the Sense so in Scripture we may observe the Business of which the Sayings are whether of God and of Christ and his Works and therein whether of his Works in general as of Creation of all things and of Mankinde or his Redemption of Mankinde or his Preservation of them and Extention of Mercies and Means to them to call them to Repentance or whether of more special Mercies and Means extended to one Nation more than to another or of peculiar Graces extended to his new-born People and so whether of his Works of Salvation for Men or iâ— Mâ—n or of his Redemption and Purchasing of Men of God and calling them to God or of his redeeming and purchasing some Men from among Men
of them being in him or he any way so obliged to them as it should deserve or engage him to take their Nature and offer Sacrifice for them or that by vertue of being any ways in him they should be so interested in his Death Sacrifice and Righteousness that it should in any sort be theirs yea or counted theirs and they interested in it before by vertue of the compleating of it in and by himself alone he be interested in them and so by Grace bring them in to have interest in him And I hope it will be granted by all that believe in Christ and I am sure it is in Scripture affirmed That by vertue of his Oblation once offered God hath released and given over all Men to him to be disposed by him and hath released over to him the sentence of the first Judgement and Death Joh. 5.22 27. Rom. 14.8 9 10 12. Joh. 17.1 2 5. 1 Joh. 5.11 by and according to the Law as Mankinde at first fell under it so as God will never so judge them by that Law nor cause them to perish for ever in that Death but hath given them over unto the dispose of Jesus Christ and given him to be their Lord and Judge and hath given him power over all flesh and given for Mankinde eternal Life in Christ in whom in the Nature of Man it is put and he hath exalted him and filled him with Spirit to make it known and dispence it in his way and though it was free and undeserved Grace to give him for Mankinde and freeness of Grace to unite the Body given him in union of person with the Son of God yet all this given him by vertue of his death sufferings and sacrifice may in respect of himself be said to be merited and deserved and so called the wages of that one Righteousness of his in his Oblation offered by himself Isa 53.11 12. Phil. 2.10 11. whence it is said Even therefore I will divide him a portion c. and therefore God hath highly exalted him c. yea as rightly thus called in respect of himself only as Death is called the wages of sin in respect of the first Adam and his posterity but now in respect of Mankinde for whom he offered the Oblation or any of them it cannot be said so that their receiving mercies through this Oblation or any of the benefit of it that either it or the benefit of it interest in it or life through it is merited or deserved by them or the wages of any righteous affections or works of theirs or any wayes due to them and descending upon them by vertue of any fore-being in Christ preceding his Oblation but only it comes to Men by the freeness of the Grace of God that freely gave Christ for them and the freeness of the same Grace in Christ that freely gave himself for them and God's gracious acceptance of the gift and sacrifice of Christ for them and so imputing it to them graciously accepting it for them and them for and through it as if they had died and risen and offered the sacrifice and as any in his discovery of this great Grace are found believing in Christ freely giving to them eternal Life through Christ and for his sake Rom. 6.23 5.15 and so it is said The gift of God is eternal Life he saith not unto Christ but through Jesus Christ our Lord and so Rom. 5.15 Much more the grace of God which comprehends his love in the gift of Christ and the whole preparation made in him for Men before any gift through it is extended and the gift by grace and explicating it have by one Man Jesus Christ hath abounded to many that is in respect of release from perishing in the first Judgement and mercies extended unto all men Joh. 1.4.5.9 Rom. 5.17 vers 18. and in respect of the abundance of Grace and eternal Life to all those that in believing receive the same vers 17. so that all the whole offering of the Oblation by Christ and the benefit procured for Men thereby is by the free Grace of Christ and freely done by him and not by debt or fore-engagement unto any there was none in him for him by vertue thereof to be engaged to or in such a sense joyned with him to die suffer and offer with him but he he only he himself Heb. 7.17 9.14 10.12 offered this Oblation and Sacrifice here treated of Oh infinite and unspeakable free and gracious goodness who would entertain any Doctrine that should gain-say or darken this CHAP. 5. 3. To whom it was that he offered this Oblation or Sacrifice TO whom Jesus Christ gave himself is though not expressed plainly yet cleerly and strongly intimated in Tit. 2.14 in that it is not in this place said to us but for us and to whom should it be offered for us but to him against whom we had sinned even God that gave him forth to that end whence it 's also called the grace of God c. vers 11. a like strong intimation we have 1 Tim. 2.4 5 6. That gave himself a Ransom for all Men to God that would have all saved therefore found out the Ransom by vertue whereof with God to whom he offered it he mediateth for men But this is seen cleerly in both the former Points also expresly affirmed Eph. 5.2 Christ also hath loved us and given himself for us an offering and a sacrifice to God for a sweet-smelling savour Christ who through the eternal Spirit offered himself without spot to God Heb. 9.14 And so it is said of Jesus Joh. 13.1 3. 16.28 That he knowing all things knew that he was come from God and went to God and that he came forth from the Father into the world and left the world and departed out of the world unto the Father yea all the former typical Priests did offer their Sacrifices to God though they were on Earth Heb. 7.26 27. 8.3 4. 9 9 12 14. and offered on Earth yet it was to God in the Heavens and to whom should our great High-Priest offer up his Sacrifice when he entred into Heaven but to God in the Heavens But I suppose this is not only cleer and evident Heb. 2.17 3.2 6. but also acknowleged by all that believe in Jesus Christ both that he offered his Oblation and Sacrifice to God and also that he was faithful in all his business but that I note this for is that it may be minded That Jesus Christ in the business of his Oblation and Sacrifice-offering he had to deal with God and with none but with God and though for fallen Mankinde yet not with them but with God for them True it is in his after-Mediation of which is after to be spoken as he hath to deal for Men so also both with God and with Men but in his Oblation and Sacrifice-offering though it was for Men
The Light of the World so that the Ministration of Christ in the Gospel by himself or his Servants it or he in it is not to condemn Joh. 8.12 12.47 Joh. 5.34 Rom. 2.5 Joh. 33.16 17 24 29 30. Prov. 1.23 Rom. 11.11 23 32 33. 1 Cor. 5.5 2 Pet. 3.15 Rev. 2.21 Isa 5.4 Ezek. 24.13 Joh. 3.19 Rom. 11. 2 Cor. 4.4 Mat. 13.15 Ier. 8.9 Iona. 2.8 Mat. 10.26 Mar. 8.36 Ioh. 3.18 19. Mar. 16.16 Exod. 34.6 7. Isa 30.16 17 18. Psa 145.8 9. Ioh. 7.47 48. destroy or judge to perdition the World no not those in the World and of it that at present reject his words but even to save such his words to them are still That they might be saved his mercies are to lead to repentance that they might be saved his chastisements to break them of their pride and enterprizes that they might be saved yea his reproofs and beginning to deliver them to Satan are for the destruction of the flesh and to abase them that they might be saved yea his killing by the Law was that they might live to God Gal. 2.19 yea all his patience and long-suffering is and is to be accounted Salvation being extended to Men because he is not willing that any should perish but that they might come to Repentance and be saved yea he doth that in the means he useth whereby they might be saved so that he loseth none Joh. 6.39 17.12 but whoever are lost it is by rebelling against the light and so causing that which was for their welfare to be turned into a snare in their joyning with Satan that is blinding their mindes refusing when their eyes are opened in seeing to see and casting aside his word and following lying vanities they lose their own mercies and their own souls and these have one that judgeth them even the Light in the Word that hath come to them doth inwardly accuse and condemn them as guilty of sin and liable to death But yet notwithstanding Christ in his Ministration is patient towards them and waits to be gracious to them like as his Father doth being the same with him and having his Name on him and doth not in his Ministration in the dayes of his patience judge them but reserveth that his judging and passing Sentence until the last day when he is come again Whence we may understand the meaning of that sentence Eccles 9.4 To him that is joyned to all the living there is hope Rom. 11.23 so that if they abide not still in unbelief they shall be grafted in again for God is able to do it and therefore continue means still towards them but if they persist still in dis-obedience till the dayes of his patience be out Eccles 9.10 11.3 Ioh. 12.48 then no more hope but at that day the word of the Lord that he hath spoken and the light in the means that he hath extended shall judge them Rom. 2.16 for then will God judge all Men by Jesus Christ according to the Gospel not by the Law of bondage as they fell under it in Adam but by the Law of liberty brought to them by Jesus Christ Iam. 2.12 which could not rightly be if in his word Salvation were not for them 2 Thes 2.10 and truly tendered to them and means whereby they might have received it and this not onely in a shew and pretence but verily and in truth that they might have been saved So far our Saviour's own Testimony of himself and his Father's and his own end in his Ministration and the same he testifieth of himself and his end in the Ministration continued by his Servants left by him in the World to that end that the words he gives them to speak are such as whereby Men should be saved and to that end and that he sends them in Ministration to that end to open their eyes and turn them Ioh. 17.15 18 21. Act. 11.14 Act. 26.17 18. c. and this affirmed by his Spirit in his Servants that God in Gospel-Ministration sends Christ to bless them in turning every of them from their iniquities and so of Christ his coming into the World both in his personal Ministration and his Ministration by his Servants Act. 3.26 This is affirmed as a faithful saying in which there is no dissimulation no equivocation no wreathedness Prov. 8.4 5 6 9. but it is according to the very Heart and Minde of God and very plain to be understood according to the import of the words and worthy all acceptation to be heeded believed and imbraced with the heart That Jesus Christ came into the world to save sinners 2 Tim. 1.15 sinners indefinitely such and all such as are sinners and to put all out of doubt the Apostle having mentioned what a sinner he was saith of whom I am the chief such the purpose and gracious end of God in the gift of his Son and of Christ in his coming and Ministration both immediate and mediate extended for teaching to Men. 4. That Jesus Christ according to all this Revelation of him and of the Father's love in giving him and making him known and his gracious end in this Ministration of him is to be displayed held forth preached and affirmed as a word of Truth and Verity to the World of Mankinde to all Nations to every Man in the whole Creation where-ever they come and this is plain in the commission and charge given them True it is the Ministration of John Baptist was but to the people of Israel though the light of it to be extended farther Mat. 28.19 20. Mar. 16.15 Luk. 1.16 77. Ioh. 1.7 Mat. 15 24. Mat. 10.5 6. Rom. 15.8 9. and so the personal Ministration of the Gospel by Christ was primely to them the Circumcision the lost Sheep of the House of Israel and his Disciples Ministration while he personally abode with them on Earth was no farther but to the House of Israel yet was this also to confirm the promises unto the Fathers and that the Gentiles might glorifie God for his Mercy whence when by providence led among the Samaritans Ioh. 4.10 42. he as an over-plus in his Ministration converted some of them that in hearing his voice became the Sheep of his Ministration yet he did not outwardly fold them till after his ascension and pouring forth the Holy Ghost Ioh. 10.14 15 16. when the commission and mission was enlarged for his Servants Ministration But now when his suffering-work was finished death overcome the acceptable Sacrifice offered and he on the right of God and having sent forth Spirit the veil of the Temple rent the partition-wall broken down and all Tongues sanctified to declare the Work and Name of God in they are to go into all the World and to declare and preach Christ as thus revealed Rom. 5 12 18. Mat. 22.1 7. Prov. 9.1 2 3. Isa 55.1 2 3 4. Rom. 5.18 3.23 24. to every
before at large shewed and proved in the two former Chapters with the Cautions third and fourth in the second Chapter and are here only contracted to be easily understood Now God according to this his Purpose calleth all Men especially where the Gospel comes as hath plentifully been proved Let this be heeded II. For the Calling that is here meant it appears by that which is said in this Verse Eph. 4.4 and which follows in the next to be a through and double Call for though the Caller be one and the Object discovered and the Medium and Spirit therein by which he calleth be one and the hope set before them to which they are called be one and in that respect the Call one yet in respect of the persons called and that to which for the enjoyment of this hope they are called the Call is double first and following as appears 1. The first or the beginning of the Call is of sinners and unbelievers to repent and believe the Gospel Mar. 1.15 Eph. 2.1 2 3 1 Joh. 5.19 Mat. 9.13 Mar. 2.17 Luk. 5 32 Act. 26.18 such are all men before he call them even dead in trespasses and sins under wrath and the power of darkness and the wicked one and such as these are by the Gospel called to repentance and believing in Christ that so they may receive forgiveness of sins and life in Christ to convert and renew a right disposition in them and so with this Call to this Repentance and Faith Christ calleth sinners and none but sinners and as sinners and such he sent forth his servants in the Ministration of the Gospel Isa 55.5 6 7 52.15 Luk. 24.46 47 48 Act. 13.8 Rom. 10.8 9 10 13 to call to this Repentance and Faith And so it was fore-prophesied of him that by himself and by his Spirit in his servants he should call such and by himself affirmed that so it shall be and such he himself did call in his Ministration and also by his Spirit in the Ministration of his Apostles Mar. 1.14 15. Act. 13.38 47. and 14. c. And in this Call there is discovered and tendered to such sinners mercy and forgiveness in Jesus Christ and the blessed hope of eternal Life to be had in their believing and in this discovery of Christ crucified for our sins and risen for our justification c. and of God's rich and free love graciousness and righteousness therethrough Joh. 16.7 8 9 10 Pro. 1.22 23 Ioh. 6.27 Act. 2.37 38 39 40 is discovered the sinfulness and helplesness that is in Men the vanity of all their wisdom righteousness strength and of all Creatures to help them and so in reproving their evil wayes their wisdom righteousness pride and designs calls to turn at his reproof and so to believe in him that they may receive from him remission of sins wisdom righteousness and life which in their turning he will assuredly give them Now some called thus stumble at his reproof and will not turn Prov. 1.24 25 36 Ier. 6.16 30 Ioh. 3.19 15.22 24 to lay aside their own wisdom designs c. and so refuse to hearken and to turn at his reproof these though called come not at all Joh. 5.40 some others there are that in his Call do begin to believe the Truth and Goodness of the Gospel to the operations whereof if they did yield and abide therein it would save them and make them free but they not abiding in and yielding to the teachings of this Grace they are not yet brought in truly to be his and live to him Ioh. 8.31 32 36 2 Thes 2.13 14 1 Pet. 2. 2 Phil. 3.7 8 9 Rom. 5.8 10 Tit. 3.4 5 6 Ioh. 14.21 23 1 Cor. 8.3 Gal. 4.8 2 Pet. 2.3 5 9. Now both these sorts are called of God according to his Purpose but neither of them the called according to purpose because not prevailed with by his discovered and electing Grace to yield up to the blood of sprinkling to be his and let all go for him to win him live to him But some there have been and are that in hearing and beholding his free and great love to Minkinde discovered through the sufferings of Christ for sinners and the fulness of grace in him are brought in to believe and in believing minding of that grace are so chosen for his love love him and are also now loved of him with love of well pleasedness and so known and approved of him even his elect and chosen and these are the Called according to purpose And so though the word Called be used in both senses for them that are prevailed with and sometimes for them that are not prevailed with yet the word The Called is used but in one sense Rom. 1.6 7 for them that are prevailed with and here for those so prevailed with But when God hath thus approved Believers he farther calleth them 2. The following Call is of Believers and Saints approved and as Believers and Saints he calleth them to service even to conformity to Christ in services of Love and sufferings for his sake and therein to patience meekness and waiting through suffering for the hope of glory Thus Christ called his fore-called Disciples Mar. 9.7 12 Luk. 9. 1 Isa 41. 2 Psa 50.5 1 Tim. 1.11 12 Gal. 1 Rom. 1.1 Mat. 16.24 Eph. 5.1 Rev. 17.14 1 Pet. 2.3 5 9 and chose them and sent them forth to such service and thus God is said to have raised up the righteous Man and called him to his foot which is to such service and so God calls his Saints that have made a Covenant with him by Sacrifice And so Paul being called and couated faithful was then put in the Ministery and so being called to be a Believer was then called to be an Apostle And so all Christ's Disciples were and all unfeigned Believers still are called to be followers of Christ in love services and sufferings yea these are to follow the Lambe wheresoever he goeth and to shew forth his praises And of this Call Jude 1 Jude speaketh to the Saints whom he saith were sanctified by God the Father that was in the first part or degree of the Call in giving them to Christ and preserved in Jesus Christ there was their inward Sanctification and Preservation through grace in which he also approved them and called that is to services of love through sufferings and oppositions To which Jude exhorteth them as the Apostle was here comforting and encouraging these Believers in the same 3. So then to be called according to purpose so as to be of the Called according to purpose Rom. 3.9 20 25 5.8 9 1 Tim. 1.15 Tit. 3.4 Phil. 3.7 8 9 Joh. 15.16 19 1 Thes 2.13 14 15 16. 2 Thes 2.13 appears to be throughly called with this double Call or first and following Call and so to have been by the discovery of God's free-grace in Christ to sinners without
Devil the Seed of Abraham in whom is blessing for all Nations The Propitiation for the sins of the whole World The Saviour of the World given to open the blinde eyes and bring out the Prisoners out of Prison c. that so the Hearers and Beholders may believe and whoever believeth not perish Joh. 3.16 17. Isa 42.1 6. 61.1 2 3 4. Col. 1.19 2.3 Ioh. 1.9 Act. 13.47 28.17 18. 1 Pet. 1.20 21. Isa 55.2 3 4. Joh. 1.12 but have eternal life yea the Father witnesseth this of him and himself saith He is filled with Spirit for this end and the Holy Ghost testifieth That all fulness is in him and he enlightneth every one that cometh into the World And that is the command of God to his Servants by the Gospel to hold him forth for a Light and Salvation to open the eyes of Men and turn them from darkness to light c. that they may receive c. and God goeth forth in that Testimony witnessing of and glorifying him that Men may believe on him and so receive the Covenant which-he giveth to Believers And this is above all that was before for teaching and drawing 2. That he is given for a Covenant to the People Isa 42.6 49.8 Gen. 3.29 which implieth and expresseth That the Covenant made with the Fathers for the People that is those come in to believe and so of Abraham's Family to whom the Covenant and Promises appertain he is given for it that though they yet wait for the Inheritance yet they have in him the Interest Joh. 14.6 11.25 Act. 13.32 33. Isa 55 2 3 4. Act. 13.34 Ioh. 17.10 1 Cor. 1.30 3.22 23. Heb. 8.1 Col. 2.9 10. Act. 3.26 13 34 37. Act. 3.19 Col. 3.4 1 Joh. 3.2 the Root the Assurance and certain Hope for he is The Way The Truth The Life yea The Resurrection and The Life yea The Promise and so we may say The Covenant for he as risen from the dead is called The sure Mercies of David in giving which the everlasting Covenant is at least spiritually made for he is he in whom the everlasting Covenant is sure and sure to be performed and the making it in performance sure in him so as in giving him to Believers all is in and with him given and believing in him all is so received in enjoying and possessing him by Faith all is enjoyed and possessed in and with him by Faith if Christ be ours all is ours Jesus Christ raised from the dead and glorified in the Nature of Man the fulness of the Godhead dwelling in him bodily Believers are compleat in him and God in giving him in the Ministration of the Gospel giveth blessing and the sure Mercies of David and the first fruits of the Spirit and sending him again visibly it is to restore all things and to taign that Believers may raign with him and so have all the fulness of the everlasting Covenant What other Oracle what Temple Sacrifice Priesthood what Knowledge or Gifts what Covenant-making with us what Inspiration or personal giving a Promise to us can be like this to secure us this is the choicest Testimony of God's Love and our Interest in the Covenant to have Christ given for a Covenant and in believing on him as he is set forth in the Gospel the greatest security and assurance is received God that spared not his Son Rom. 2.4 Joh. 1.4 9. but delivered him up to death for all Mankinde will and certainly doth through him extend patience bounty mercy and means to bring Men in to believe on his Son whom he is so giving to them yet such as believe not receive him not and so have him not as so given them and those that through unbelief have not Christ Joh. 3.6 whatever they have through Christ and for his sake yet they have no eternal life no Interest or part in the everlasting Covenant for eternal life and all pertaining to the everlasting Covenant is so in Christ 1 Joh. 5.10 11 12 13. Joh. 1.12 that there is no receiving or enjoyment of it but in receiving or enjoying him which is yet onely by believing in him and in believing in his Name we receive him and he gives these priviledges So then if God that gave his Son for us do so give him to us Rom. 8.32 Ioh. 1.12 as we be helped in believing to receive him he will with him and as he giveth him to us give us all things freely and in receiving Christ he will communicate the same to us according to his order in his first and second coming and of the Dispensation by his first coming and the Hope of that in his second coming is here treated and meant and so his being given for a Covenant to Believers can be no less then to be given for a Witness Isa 53.3 4. Testimony and Seal of God's Mercy Love Righteousness Immutability and Faithfulness to perform to them this everlasting Covenant and to be the He in whom they may discern and see all for them in him Col. 2.3 9 10. Ioh. 14.19 1 Pet. 1.4 Rev. 1.18 Heb. 19.15 10.2 6 10 11. and by him safely kept who by his power will through Faith keep them till he bring them to it and in mean season to be the Mediator of this Covenant that they may receive the promised Inheritance and the Minister of it to be dispensing a first Fruits to them in these waiting Days and this that he that hath our Nature and loves us c. is given us for a Covenant of the people it is a great and strong consolation and there is nothing to be valued with it to give us rest assurance and establishment This the way to receive it in receiving him and to be established in resting and abiding in him which that we may do here is one word more caught us for our safe guidance and tutoridge till we come to the Inheritance 3. In that he is said to be given for a Covenant of the People as he is for a Light to the Gentiles implies That he is given to give a New and Testamental Covenant a new Law for the Nurture and Tuition of those that are the Sons of God by Faith Jon. 1.17 8.35 36. Gal. 4.1 2 3 4 7. Rom. 3.27 Gal. 5.1 5. Iam. 2.12 Rom. 7.25 8.2 3 4. 2 Cor. 3.6 7 8 9. that they may be led and preserved to the Inheritance promised and kept by him for them that given by Moses was to nurture the Sons or People of God but under tutoridge as Servants suitable to the Servant by whom that Law was given but this given by Christ is to nurture the Sons or People of God in freedom as adopted Sons suitable to the Son of God by whom this Law is given That by Moses was a Law of Works this by Christ a Law of Faith that by Moses a Law of Bondage this by Christ
and all the spiritual Seed that were to follow of which they were to be Fathers and for that one which was spoken in particular of one particular it was vocally spoken and audibly heard by him to whom spoken and many others that were with him and for their sakes also this Man to whom it was spoken being before this speaking a Son So that all these and the like sayings shew what sure confidence Believers may have in remembring the Covenants made with their Fathers and the spiritual streaming in of such Sayings into their hearts a good relief in their fainting and help to enlarge their use of confidence in God that ever remembreth his Covanant made with the Fathers And this leads to a farther consideration of this Psal 125.1 2. viz. 3. That these words were not directly spoken to and for such as did not trust in the Lord Psal 125.1 2. to beget them to trust in the Lord though such an use may be and come of the hearing and minding them in convincement but they were and are directly spoken to and for such as are already Trusters in the Lord being first begot to trust in the Lord that they might not fear or depart through fainting or go aside in lifting up their Souls to any other strength wisdom righteousness policy or confidence for so he tells them in the same Psalm Such as in any straight or for any pretence turn aside namely Vers 5. from this way of trusting in the Lord unto their crooked wayes the Lord will lead them forth with the workers of iniquity but peace upon Israel opened by the Apostle directing as the rule to wait through the Spirit for the Righteousness of God by Faith c. saith Gal. 5 5 6 6.15 16. As many as walk according to this rule peace be on them and mercy upon the Israel of God And this the same with that in Habakkuk He whose Soul is lifted up is not upright in him but the just shall live by Faith And in this very sense doth the Apostle render that saying to the Hebrews Heb. 10.38 to which the whole 125 Psalm fully agreeth 4. This foresaid saying taketh away the strength of the Apostles consolation given to the believing Hebrews and so to all Believers thereby Heb. 13 5 6. viz. For he hath said I will never leave thee nor forsake theee so that we may boldly say The Lord is my helper I will not fear c. which Consolation the Apostle gives to the whole Church of the Hebrews to withdraw them from coverousness and firm them in confidence and not from a particular in-giving of these words to their Souls nor is there any likelihood they were so to all every or many of them nor is any such Caution put in But he layes it down as it was given when God was about the first literal fulfilling his Covenant made with Abraham and giving Joshua to be their Captain to encourage them to go on in his way he gives this Promise first to all Israel Deut. 31.6 the whole hurch Be strong and of good courage fear not nor be afraid of them for the Lord thy God he it is that doth go with thee he will not fail thee nor forsake thee And this Promise as a part of the Covenant made with their Fathers given to them Vers 7 8. was together with them again given to Joshua their Captain Now as our Joshua even Jesus that is the Captain and Finisher of our Faith the Fore-runner in whom all the Promises are Yea and Amen Heb. 12.2 Gal. 3.26 29. so it appertains to all that believe in him as his spiritual Seed and Heirs The Seed of Abraham The whole Church spoken of and to as one Thee and every one having right as being of the Seed of Abraham claiming their interest We. So the Apostle directs these believing Hebrews yea it being recorded and written he directs them to take what the Scripture saith as the Holy Ghost speaking to them Heb. 3.7 Gal. 3.7 8 9 29. Rom. 15.3 4 5. yea and so he directs all Believers even of the Gentile affirming them written for our learning that we through patience and comfort of the Scripture might have hope in believing So that though this place I will be with thee c. have no otherwise been inspired to them then as it is written in the Scripture they believing in Christ in whom all the Promises are certain they are Heirs and the Promises pertain to them Rom. 8.17 Gal. 4.6 7. 3.26 29. and they in believing may have the comfort of them and yet for some particular difficult extraordinary business it may sometime be needful and very profitable for leading to farther trusting in the Lord to go through so great a business to have it particularly streamed into the heart of some chief Officer as this was to Joshua after the ministerial giving of it Josh 1.5 from whence I marvel learned Men should take that saying there as for every Saint rather then from its former ministerial giving to the whole Church and after with them to Joshua Deut. 31.6 7 8 And if we take not this saying thus as appertaining to Christ and in him to all Believers but onely to such into whose Souls it is particularly given in What force hath the Apostles Exhortation to these Hebrews and so to all the Church of Believers or who shall be the Thee and the We here spoken to and speaking if those and all those Gal. 3.7 8 9 16 29 Heb. 3.6 14. and onely those mentioned by the Apostle to be they be not they and he expresseth it to Believers in Christ in believing in whom is Mens entrance into Sonship and special favour and interest in promises as is witnessed in the Testimony of Christ and Declaration of the Purposes Promises and Covenants of God and such particular in-givings are great mercies and sweet enlargements and most to babes and at beginnings till Men have learned to live by Faith but to live on sense and particular visits to make them our Foundation to lift up our selves above our Brethren that have them not is a great abuse of them But I will in this proceed no farther nor yet in farther usefulness of all that written knowing such as read and believe what the Scripture affirms will meet with usefulness but onely in considering that which occasioned me to the writing of this Treatise namely Mr. Owen's stating of the Question pretended to be in dispute or controversie between him and Mr. John Goodwin about Perseverance in or falling from Faith or rather the Faith that may and that which cannot be fallen from An Explicite Declaration of the Testimony of Christ c. PART VII CHAP. 1. Of the Question as stated AS for his mentioning the many sorts of holiness and holy Ones and such as seem so and are not about which the contest is not I let pass and look
of the Faith or Holiness treated of III. Legal Repentance if by legal be meant that which is right true sound and according to rule we would not strive about words it might stand but by many expressions used and the scope of the business it 's evident that cannot be the meaning here and therefore 1. If by legal Repentance be meant a Repentance effected by the Law under which Man was fallen discovering sin and sentencing to death for sin affording no hope Gal. 3.13 Rom. 9.31 32 33. 10.2 3. but in answering the righteousness it requireth and so afflicting with despair and terrors of wrath and death at best effecting such a grief as causeth thoughts or returning to regain such a righteousness c. this stands cross to Faith and submission to Christ and so is none of the works of the Spirit in the Testimony of Christ See Part 2. ch 7. but the Fruit of unbelief if not also of an evil Ministration being the exercise of a natural conscience through ignorance of the Oblation of Christ and Peace made thereby and also ignorance of God's proceedings with Men through a Mediator and upon what account he chargeth sin upon Men and will proceed to punish them so that this is rather a fruit of the deceitfulness of sin the work of the Spirit being otherwise 2. If by legal Repentance be meant such efficacies as were in Men under the Law as given by Moses effected in that Ministration keeping still under a Spirit of Bondage suitable to the time before Christ came in the Flesh and offered the Oblation and sate on the right hand of God to mediate Rom. 8.15 Gal. 4.1 7. 5.1 â— Tim. 1.7 1 Joh. 4.3 2 Joh. 7. Act. 20.21 Heb. 6.1 and so sent forth the Holy Ghost This would be denial of Christ come in the flesh to attribute such efficacies to the Holy Spirit in the Gospel now yet a Repentance is wrought in the working of the Holy Spirit but it is such as the Gospel teacheth even Repentance towards God and from dead works and not this legal Repentance nor are any under the Gospel-Ministration on the account of such legal Repentance anywhere called Believers or Saints As for that alledged 1 King 21.27 it was an Humiliation occasioned by the report of the terrible Judgements to be executed which God in great Mercy for a time deferred as he took off some Judgements from Pharaoh yet neither of them said to have Repentance Exod. 9.27 nor were called Believers and Saints but wicked Men so we are quit of this IV. Nor can they be brought into this Company of whom Mr. Owen speaks Page 402. Sect. 8. A sort of Men there are in the World who escape the outward pollutions of it and are clean in their own eyes though they are never washed from iniquity who having been under strong convictions by the power of the Law and broken thereby from the course of their sin attending to the word of the Gospel with a temporary Faith do go forth to a Profession of Religion and walking with God so far as to have all the lineaments of true Believers as Mr. Goodwin somewhere speaks drawn in their faces in hearing the word gladly as Herod did receiving it with joy as the stony ground did attending to it with delight as those did Ezek. 33.31 repenting of former sins as Ahab and Judas until they were reckoned among true Believers as Judas and those Joh. 2.23 who yet were never united to Christ So far he But it is plain these were Hypocrites in a proper sense professing to have that they had not to walk with God as they did not Prov. 30.12 13. Mat. 23.25 26 27 28. 2 Cor. 10 11 12 18. Mat. 7.21 22 23 24. nor are such as these anywhere in Scripture called Believers and Saints but plainly affirmed not washed from their filth of lofty eyes Hypocrites not wise not approved Sayers and not Doers of the will of the Father such as Christ in his Ministration and in the Ministration of his Servants never knew owned or approved by any word of his and though he yet wait with patience on such and use means that they might rightly convert yet if they persist and do not convert he will after when the dayes of his patience is out notwithstanding all their profession say to them Depart from me not ye Saints but yet that work inquity And this he forewarned all his Hearers of that they might truely turn to him neither have these all the Lineaments of true Believers of which Mr. Goodwin speaks nor yet of which the Scripture speaks in their Faces nor will the examples instanced prove them so to have for Herod's hearing John gladly and doing many things c. what Lineament was this when he feared the people and knew John both to be and to be accounted a Prophet and to be just and holy Mar. 6.17 27. Luk. 3.19 20. Ezek. 33.31 32 33. So that he had no just occasion to harm him and yet kept him Prisoner and contrary to his preaching kept to himself his Brother's Wife from him living uncleanly with her and at her motion put John to death nor was he ever reckoned Believer and Saint nor with them And Ezekiel's Hearers are plainly branded with Hypocrifie that heard and would not do their Hearts running after Covetousness and so far from being reckoned among true Believers that a wo is denounced against them As for Ahab's Repentance there is nothing affirmed of it as the Lineament of a true Believer nor was he so reckoned any more then Pharaoh as is foreshewn As for Judas Repentance it was hellish and constrained by torment of Conscience which led him to a vain course Mat. 27.3 4 5. even to the Enemies of Christ to ease his grief nor was that Repentance a Lineament of a true Believer nor was he upon that account or after reckoned among true Believers and yet being a secret Thief before what Believer soever he was before that he comes not within the compass of those set forth in Mr. Owen his stating the Question As for the stony Ground it is a part of a Parable uttered and opened by our Saviour shewing the efficacy of the Word for Fruits rather then for Regeneration for none was good Ground before the receit of the Word but that received and possessing the Heart regenerated and made the Ground good and then kindely fruitful which could not be till then So that the Word in the High-Way if it had abiden would have saved and made it good by degrees but being suffered to be presently stollen out Luk. 8.12 they remained High-way they that suddenly believing were a little touch'd if they had abiden minding that believed and let it sink into their Heart it would have broken the Stone and after that have rooted up the Thorns also Mat. 13.20 21 22 6. Jer. 23.29 30. But by being withdrawn by Tempration
Christ is sometime called and expressed by that one Act in it of his being lifted up from the Earth upon the Cross yea likewise the whole preaching of the Gospel in which Christ 1 Cor. 1.17 18. Gal. 3.1 Joh. 3.14 15. and him crucified is set forth the Propitiation for our sins is exprest by that very term of lifting up so our approach to God being through that Blood and Sacrifice of his Heb. 10.19 20. is for that exercise of Prayer often called lifting up of hands as Psal 134.2 and 141.2 Lam. 3.41 1 Tim. 2.8 and even so likewise because when they prayed over any or for any special mercies for any Act. 15.17 28.8 they often did point out the parties and testifie their desires and confidence for them by touching them with or laying their hands on them therefore their so praying and blessing is sometime exprest in that term onely of laying on of hands as is cleerly seen in comparing Mar. 10.16 with Mat. 19.13 15. and so here laying on of hands chiefly and mainly implieth and signifieth The-Prayers of Believers assembled and met together in the Name of Christ to desire some special favour and blessing of him Mat. 19.18 20. Joh. 10.23 24. to which he hath promised both his presence in the middest of them and his gracious Answers to them in which Prayers of Believers there is most commonly a lifting up not onely of the heart but also â—f the hands towards God and sometime as confidence â—â—given a laying on of hands on parties prayed for if present And so when Believers have assembled together and prayed in the Name of Christ for any though some particular outward Act were omitted at some time yet it being such an Act as is sometimes done and by which the Ordinance of Prayer in naming that act is known yea oft named by it and known by that Expression to be done it may be then so called and expressed in either of those terms either lifting up or laying on of hands either and both importing praying for or over those prayed for as appears in Jam. 5.14 20. where the same business is mentioned and not laying on of hands but Prayer with instruction in a metaphorical term And so much for Scripture-Use of the words lifting up or laying on of hands in all that is said minding this That the Principle here is not exprest barely in laying on of hands but in the Doctrine of laying on of hands 4. For the Principle it self that is taught to Principle 4. and received of Believers in this Doctrine of laying on of hands it appears by Scripture to be A right perswasion of God concerning his infinite Love Mercy Truth and Faithfulness in and through Christ to hear and answer the Prayers of such as approach to him through Christ and call upon him in his Name in and with this perswasion to have the heart suitably inclined not onely ones self so to pray to God and wait for his answer but to desire and expect a blessing in the prayers of such as believe in Christ Such the perswasion of the Prophet by the Spirit That God is a hearer of Prayers and that they that by his gracious chusing are led to approach to him and dwell in his Courts are blessed and shall be satisfied a Psal 65.2 4. And thus the Apostle that used to lay on hands was perswaded of blessing through the Prayers of Believers and the supply of the Spirit c. b Phil. 1.19 Whence also he so earnestly desired the Prayer of Believers for himself c Rom. 15.30 31. Eph. 6.19 and both for himself and his Fellow-Labourers with him d Col. 4.2 3. Heb. 13.18 Satans ordinary way in beginning to withdraw Believers from Christ being to steal this perswasion or Principle out of their heart and so drawing them to forsaking the assemblings of the Saints together for that end e Heb. 10.22 25 26. Jude 19 20. And in this Principle or perswasion in the heart of a Believer note 1. That it is begotten by the Oracles of the Propitiatory or mercy-Seat Eph. 2.1 618. Heb. 9.24 10.19 20. 13.15 18. 1 Joh. 2.1 2. and founded upon the foundation of the Oblation and Sacrifice of Jesus Christ by vertue whereof he now appeareth in heaven for us This the ground of all our boldness to pray for our selves or others and so of all our hope in God for hearing believers for us 2. That this Principle Phil. 116.2 4 5 6 10. Rom. 5.2 10.14 1 Ioh. 2.1 2. 5.13 14 15 19 20. as it flows from the foundation and springs up with Repentance and Faith so it is found in them that through believing in Christ crucified have repented of dead works and do believe in Christ and are in some measure conformed to him in being baptized into his death Isa 1.13.14 15. Psal 50.15.16 3. That this Principle in the heart of a Believer Phil. 4.6 7. 1 Thes 5.17 18. Heb. 13.18 Phil. 1.19 Eph. 6.19 Act. 6.6 13.1 2 3. 15.40 Psa 26.8 27.4 Heb. 10.25 frames him to begin with God in seeking his blessing by Prayer in all distresses and enterptizes and so to desire the Prayers of such as believe in Christ with expectation of a blessing therein and so in oppressing distresse and for special Offices and Services in and for the Church so far to desire this laying on of hands as to desire their Prayers Blessing and Approbation in seeking the Lord for him and commending him to the Lord and the word of his Grace for help and blessing in the same and likewise to desire and delight to be much in the assembly of Believers met in his Name And this the Principle begot in the Hearts of Believers by the Oracles of God in the Doctrine of laying on of hands CHAP. 8. Of Hebrews 6.2 HEb 6.2 And of Resurrection of the dead This appears by the connexion of the words and as the Principle taught to be the Doctrine of Resurrection of the dead for understanding whereof we have three things to consider viz. 1. What the Resurrection of the dead is that is here meant Heb. 9.27 Joh. 5.28 29. and that appears in the very words to be a Resurrection of those that once before lived and are now dead but shall be raised and made alive again to receive the eternal Judgement which is after death and this Resurrection which minded this Resurrection appears not to be a metaphorical Resurrection Psa 18. 31.32 116.1 12. 2 Tim. 2.7 10. Act. 17.26 Gen. 4.1 2 3. Joh 10.9 12. Joh. 5.23 in bringing such as were once in a healthful rich honourable and comfortable condition in this life and now in deep poverty and distress unto their former healthful and comfortable estate and condition again in this life which is sometimes though the hope of such a thing so far as is for good is raised
nor needless but useful and bottomed upon the same ground with that to the Philippians 1 Pet. 1.20 21. they had and did already by Christ beleeve in God Phil. 2.1 2. and in beleeving or obeying the truth through the Spirit God did lead them and they had purified their souls to unfained love c. like that to the Philippians seeing this See that you love c. And here is the same encouragement as to them being born again c. of incorruptible seed c. And like exhortations grounded thereon 1 Pet. 2.1.2 3 4. And so this saying in this Concernment is in this sense acknowledged true and justifying only the faith set out Heb. 6. In his next Concernment I shall consider it in both parts CHAP. XIX Of the third Concernment The first part thereof THat the holy and blessed Spirit which effectually and powerfully works this change in them is bestowed upon them as a fruit of the purchase and intercession of Jesus Christ to dwell in them and abide in them for ever In this first part of his saying we have two things to note First In what manner he saith the holy Spirit is bestowed on them And secondly To what end he saith the Spirit is so given them Consider both 1 He saith The holy and blessed Spirit which effectually and powerfully works this change in them is bestowed upon them as a fruit of the purchase and intercession of Jesus Christ By them he here professedly meaneth in every of his Concernments another sort and kinde of beleevers and Saints that have another kinde of faith and holiness then that mentioned Heb. 6.4 5. or the best of that set down in that he calls his first kinde of beleevers and Saints or faith and holiness which yet he confesseth true in its kinde and wrought by the Spirit effectually working in all their powers of the soul c. Consider 1 I hope he beleeveth not that the holy Spirit in testifying of Christ and bringing some sort of men to beleeve working in them c. does testifie falsehood or dissemble in his operations c. Nor yet that there are two kindes of Spirits that come forth from God and Christ to work two kindes of faith and holiness one kinde that will fail men by one spirit in some another kinde that will not fail by another spirit in others I have read of some affirming something like this The one they say is indeed the Spirit of God that witnesseth of Jesus that was born of the Virgin Mary and dyed at Jerusalem c. And the faith begotten hereby is very effectual in many yet this is but a fleshly spirit a fleshly faith and fleshly operations But the other Spirit that witnesseth of the true and spiritual Christ that killeth all the other confidence that is the heavenly and holy Spirit whose operations onely are profitable blasphemy so contrary to God and Christ and Scripture as hath been shewn Part. i. pag. 9.10 that they deserve rather to be abhorred than mentioned I know no such thing is in this saying intended I would such expressions were lest as give strength to it 2 There is not one word in all the quotations to prove or shew in what the change in these differeth from or is better than the change in the other kinde 3 That this holy Spirit is bestowed on them as a fruit of the purchase and intercession of Jesus Christ This is a true saying in it self and of all to whom the holy Spirit is in any sort given but as applied to a peculiar company that are not demonstrable it is dangerous and very intimatious of error Psal 75.3 Act. 14.17 17 26 27 28. Rom. 2.4 For it is certain that the earth is upheld since the fall of man and brings forth fruit that the beasts are preserved on the earth That the Sun gives comfortable light and heat and the rain waters the earth and it is fruitful and all for the good and service of men And that in these is a testimony of his goodness and extended to lead men to repentance All this is bestowed on men as a fruit of the purchase and mediation of Christ For surely in the fall all was lost And according to the Truth and Justice of God without a Mediator nothing but death curse terror and distraction and torment and vexation by every creature could have come on men no mercy nor comfort to soul or body nor any thing to lead to repentance to which no door could be opened without the purchase and intercession of Christ for men For God is righteous in all his wayes and holy in all his works Psal 145.7 8 9 10 15 16. And that he is good to all and his mercy is over all his works as indeed he is This is through the sacrifice and mediation of Christ in and through whom God is propitious to fallen mankinde whence the Prophet by the Spirit speaking as well of his general goodness as of his special favour in admiration of both Psal 36.5 6 7 8 9. Joh. 1.4 5. 6.51 3.29 Psal 75.3 Col. 1.17 1 Tim. 2.5 6. Luke 13.8 9. Psal 19. Rom. 10.18 as that which brings men to trust in him he renders this as the ground of both For with thee is the fountain of life Like that is said of Christ In him was life he hath procured it and the life in him is the light the cause of all mercy comfort and of all means of coming to God again of men and that shineth though men perceive it not yea he saith He gave his flesh for the life of the world and that men are not all sorely vexed and suddenly destroyed for their impenitency and unbeleef it s because He is the Lamb of God that taketh away the sin of the world And so he saith of himself The earth is dissolved and all the Inhabitants c. I bear up the pillars by him all things consist He it is that gave himself a ransome for all men and is the Mediator between God and men And so procures that patience and forbearance mercies and means that are extended to them Hence it is said The heavens declare his glory and the firmament sheweth his handy work c. And that all are witnesses of his goodness Col. 1.23 24 25 26. and to lead to repentance and in that sense is the Gospel said to be preached in every creature under heaven Of which Gospel more fully declared in the opening of the mystery Paul was made a Minister Oh ye sous of men how are we beholding to the Lord Jesus and to God for him who hath by his blood made peace for us Heb. 2.9 2 Cor. 5.14 15 Rom. 14.8 9. and by his ransome bought us all into his dispose and by vertue of that mediating for us with God procures for us so much patience and forbearance so many mercies and all to so gracious an end to
his sins and judging himself and so again walking after the Spirit And this affirmed by the Apostle in this Rom 8.12 13. therefore the Apostle saith There is no condemnation to them which are in Christ who walk not after the flesh though flesh be lusting in them but after the Spirit 1 Cor. 11.31 Gal. 5.6 16 18 1 Joh. 1.7 9. Col. 3.1 2 3 4 5. which worketh by love inclining and yeelding to walk in the teachings and motions of the Spirit confessing and disowning the sinfulness that is in them by the lusts of the flesh and by the Spirit with the cross of Christ mortifying the same yeeld as servants to grace to such not withstanding the weakness molestations and failings thereby Gal. 6.16 18 19 24 25 6.8 Eph. 4 20-31 Col. 3 1-6 there is no condemnation This law of the Spirit of life which is in Christ Jesus after which they walk will free them from the power of that law of sin and death and so from all charges of sin and death And they shall not be under the Law but under Grace non yet fulfil the lusts of the flesh but of the Spirit shall reap life everlasting And on this ground are they exhorted To mortifie the flesh by the Spirit and to live in and walk after the Spirit And this is the doctrine of the Apostle as may be seen in all his writings And in this Rom. 8. as well as in Chap. 6. 7. by a general Proposition vers 1. by his own experiment vers 2. compared with 7.25 and by Gods preparation for us in Christ vers 3. and by his gracious end of giving life hereby to them which walk not after the flesh but after the Spirit vers 4. and by his following instructions and exhortations to vers 15. So that how far this quotation serves for that it s quoted for I say nothing but let the next quotation clear it 2 Cor. 5.21 Speaks not a word of any beleevers how far they have yet in this life attained much less of one more than another but directly and expresly shews the preparation God hath made for us in his Son by what way and to what end for the way it is suited to the 14 15 19. verses Him that knew no sin he made to be sin for us This is done not now to do nor yet presented to us in dark figures or parables or allegories but plainly declared to be done And that also to a gracious end suited to vers 15.18.20 Even that we might be made the righteousness of God in him He saith not And we are made as of a thing done But that we might be made as of a thing by the former done in Christ to be after done in us and so layeth here the foundation for repentance and faith Gal. 3.13 14 4.4 5. Tit. 2.14 and so reconcilement of the heart to God and walking after the Spirit that men in beleeving might begin to receive the same so that as any by faith are united to Christ and so made in Christ So is Christ made of God to them wisdome righteousness sanctification and redemption 1 Cor. 1.30 Phil. 3.12 13 14. 1 Joh. 3 2. and not otherwise And so they begin to be made the righteousness of God in him But fully and compleatly so to be will not be till Christ come again And this is given as the ground of the exhortation following Not to receive the grace of God in vain Chap. 6.1 2. Col. 2.10 Speaks not a word of the attainment of beleevers here in this life but of what they are in Christ sure in Christ as in a publick man that died and rose and gave himself a ransome for them All have dyed and are so given over to him 2 Cor. 5.14 Rom. 14.9 5.18 that to and in him they are discharged and made alive from that first sentence curse and death into which through the first Adam they fell And though this be not yet made over to all men by Christ and unbeleevers know it not yet shall none perish by that first sentence in that first death but be raised out of it 1 Joh. 5.10 11 12. Joh. 1.14 16. Col. 1.19 20. Isa 45.22 42 1-7 6.1 4. Col. 1.28 Phil. 3.7 9. 2 Cor. 3.18 Jona 2.8 Mat. 16.26 Yea not only this but God hath given us eternal life in Christ though unbeleevers have it not Yea not onely this but the fulness of grace and truth of wisdome and understanding of divine power and spirit are in him enough to draw any that in hearing behold him to beleeve in him And so the Apostle in preaching endeavoured to present every man perfect in Christ Jesus that so they might see what perfection there is in Christ and that also by Gods gift for them which beleeved and minded would take them off from other things and both draw them into him and conform them by degrees to him although such as heed it not but follow lying vanities forsake their own mercies Joh. â—7 2 3.6 7 8. 6.40 3.16 1.12 13 Rom. 10.10 1. Cor. 3.22 and lose their own souls and so are not so related to him as in which relation he gives to them eternal life and interresseth them so in himself as to interress them in all that is in him and all that is his for this is only given to them that by the heavenly call are given unto him so as they receive his words and beleeve on his name And all that with the heart beleeve unto righteousness are thus related to him and interressed by him Now if we beleeve in him he and all that is his is ours Let us minde what he is even the elect of God the Son of God the Saviour c. And what is his even the Father and Spirit the Promises the Kingdome c. And what is in him Even all the treasures of wisdome and knowledge Joh. 1.12.14 16 17. yea in him dwelleth all the fulness of the Godhead bodily so that in him we are compleat and fully furnished Whence also those that in beleeving are united and related to him Do of his fulness receive and grace for grace And what ever may yet be wanting to and in them it is in Christ for them in minding and beleeving in him to be receiving the same so that abiding in the faith of him and walking in him as they have received him in faith and love they shall be rooted in him receive more of his fulness and in due time be compleated by him because the fulness of the God-head dwels in him bodily And they as members and brethren are related to him In whom they are compleat Col. 2.1 2 3 6 9.10 he also being the head of all principality and power that hath the care and charge of all that beleeve in him And this also given as the ground and reason of the Apostles prayer for them vers 2.