be wise they become most foolish and their Wisdom and their Knowledge perverteth them f Rom. 1.22 1 Cor. 3.19 20. Isa 47.10 or else such filth and blasphemy would never come out of their Mouths much less have been set forth by their Pens as to say That the Scripture contains not all things necessary to Salvation That it is full of Obscurity a killing Letter a dumb Judge inky Divinity a Nose of Wax that may be bended any way That every Heretick proves his Heresie by Scripture and That the Scripture is fitted to the time and variably understood so that the sense thereof is one while this another while that according as the Church is pleased to change her Judgement in determining the sense and That the Gospel was written not to rule our Faith but to be ruled by it and so though a Point of Faith be affirmed never so plainly in Scripture yet it is but sub judice and doubtful without a higher Determination though herein be Difference among them who shall give that Determination some say The Pope some say A Council some say The Pope and the Council both consenting some say A Synod or Convocation of learned and holy Men some say This gathered Assembly or Congregation some That and some say Humane Reason in a Logical Discourse and some say The infallible Spirit in this or that Man And thus do they draw Men from God and his Word rejecting that as of none effect occasioning divisions and contentions without number and so in multiplying Sects not onely seducements from the Faith but wars and ruines are like to follow And Satan that takes advantage from the Flesh to rule in the Hearts of Unbelievers is alwayes at hand subtil and diligent to set forward this evil business and he will abuse Reason use subtil and provoking Motives yea and bring Scripture Sentences with some word subtilly left out and also vent Spirations with boldness though false yea pretend to move to confidence in God though out of his way and to help one to a better condition yea he attempted this where he had no advantage g Mat. 4.3 9. Luke 4.2 11. how much more will he do it where he hath the advantage of corrupt Flesh to work upon yea to keep his possession by some unclean lust or to disturb the proceedings of Truth he can transform himself into an Angel of Light and confess Jesus to be the Holy One of God h Mark 1.23 24. 3.11 and pretend to help Believers in Christ to a better condition i 2 Cor. 11.3 14 and he can teach his Ministers to do the same and much more to maintain some false Doctrine or keep the hold of a false Spirit to rent the Union and disturb the Faith and Fellowship of the Saints and yet be counted of that Number and for this end to make Confession of the Truth and give an Honourable Testimony to the Servants of the Truth and yet vaunt of some higher things to lead men to k Act. 16.16 17 18. Phil. 1.15 16. 2 Cor. 11 13 14 15.18 Thus busie is Satan ruling in the Wisdom of the Flesh whence the Wisdom of the Flesh and so all carnal Men are full of oppositions against the plain Testimony of Scripture yea sometimes some in some measure gracious are yet by Satan and his Instruments and the remaining Flesh in them in some measure tainted so as from many Men we have many Objections against the plain sayings of the Gospel and the plain appearing sense imported by them And notwithstanding all said in the Scriptures quoted in the first and second Chapters yet will they neither give that Glory to God themselves to believe him on his word nor suffer those that do to be at rest but seek to trouble and unsettle them many wayes and the wayes by which they endeavour to trouble Believers are especially three first by Spirit or pretence of Inspiration and speaking from an infallible Spirit Secondly by Word in Queries or subtil Reasonings and Philosophical Disputes Thirdly by pretence of Scripture alleadging it with some addition or diminution or wresting of all which we are forewarned to beware l 1 Joh. 4 1. Col. 2 8. 2 Thes 2.2 I shall endeavour to remove the most usual Objections which each of them do make CHAP. 4. An Assay to remove the Objections of those that pretend Spirit come clothed with Pretence of Inspiration and Zeal Object 1 YOu have nothing but Letter what you read in other Mens Writings but I have the Spirit the infallible Spirit God hath inspired this to me and it is God within me that speaketh by me and that I speak is the true Sense and Minde of God your Sense imported by the Letter is carnal and fleshly and of Man and so not the true Sense Answ 1. Your boasting discovers your unsoundness for he that speaketh of himself seeketh his own glory a John 7.18 and not he that commendeth himself but he whom God commendeth is approved b 2 Cor. 10.18 2. Your bearing witness of your self makes you like the Heathen Idols c Isa 44.9 and your witness not true d Joh. 5 31 32. and coming in your own Name pretending the Name of Christ as if you were Christ declares you to be a false Apostle or Prophet e John 5.43 7.18 Mat. 24.5 24. 3. For the true Christ full of and led by the Holy Ghost gave every Answer to the Tempter with Thus it is written f Mat. 4. Luk. 4. and directed all his Hearers to search the Scriptures and the true Apostles though filled with the Holy Ghost yet did magnifie the Scriptures fore-written and proved and made known all their Doctrine by them according to the Command of God g Gal. 1.8 16. Rom. 16.25 26. Act. 17.2 3. 18.28 26.22 23. And that Spirit or that Man pretending Spirit which heareth not submitteth not to believe obey and be determined by the Doctrine and Saying of the Prophets and Apostles is not of God h 1 Joh. 4.6 2 Pet. 3.2 Wherefore that Spirit that speaks of himself is not of God for the Holy Spirit never speaketh of himself but he witnesseth of Christ and sheweth and teacheth the things of him and that in bringing to remembrance the Sayings of Christ by himself or his Spirit in the Prophets that were written and he had before taught his Apostles that they might witness them to us and we believe through their word i Joh. 16.13 14.26 Luk. 24.25 26 44 45 47. Joh. 17.20 And those that by Faith do know That the world was made by God k Heb. 11.1 2. and that it is preserved and upheld by God through Christ l Psal 35.3 Col. 1.17 and that the Scripture was given by Inspiration of God m 2 Tim. 3.16 and Christ sent forth and to have done all things according to the Scripture n Act. 13.32 33.
their ways of wresting Scripture but to grow in Grace and in the Knowledge of our Saviour Jesus Christ d 2 Pet. 3.16 17 18. Gal. 1.6 7 8. 1 Pet. 2.2 3. And thus much in answer to the Adversaries of the Truth and Plainness of the Import of the Sayings of the Gospel in the Testimony of Christ CHAP. 7. A Conclusion of all aforesaid with the Assent of a learned Man and my submission thereto BY all said from the first Chapter till now it appears to be the only true and safe way for discerning and knowing Truth and avoiding Falshood and Error to resort to the Law and the Testimony and to believe the sayings thereof and count what it sayth and importeth true and good and whatsoever or by whomsoever uttered that is not according thereto let that be counted a lye and deceit that we may justifie God in his Sayings whoever reprove us for it Consenters in this Truth those that read much know I have many but I shall here instance no more but that learned and mighty esteemed Mr. John Owen who in the Book I read over saith Pag. 190. Sect. 2. Doubtless it were better for Men to captivate their understandings to the Obedience of Faith than to invent distinctions and evasions to escape the power of so many plain Texts of Scripture and those literally and properly and not figuratively and metaphorically expressing the Truth contained in them which though it may be done sometime yet is it not in a constant Uniform Tenure of Expression anywhere the manner of the Holy Ghost Pag. 192. Sect. 4. And again he saith Neither is it possible to apprehend That the Scripture would so often so expressly affirm the same things in plain proper words if they were not to be taken in the sense which they hold out And he also saith Pag. 3. One Scripture in its own plainness and simplicity will be of more use for the end I aim at than twenty Scholastical Arguments pressed with never so much accurateness and subtilty yea he also saith Page 375. If an unusual sense of a word be found in a thousand places it will not enforce it in another place unless the circumstances of it and matter whereabout it treateth enforce that sense and will not bear that which is proper yea Page 253. Sect. 14. he saith To the Law and to the Testimony with all the conceptions and notions of the most intelligent Man if they answer not this rule it is because there is no Truth in them And in his Epistle in a Book by him forewritten he counsels To honour God and Christ in his own Language or else be for ever silent and that all our inventions be they never sâ—splendent another adds rational too in our eyes yet to him they are abomination How well hath Mr. Owen said and counselled others in all this Oh that he had walked in this counsel by these Rules himself but if he hath done otherwise in his Controversies yet it is good in all that he saith according to Truth to do as he saith though not as he hath done in some of his Writings It may be these sayings were put in to counsel and cautionate his Reader that he takes not all he readeth upon trust and that he would have others and will hereafter himself follow this Rule and therefore though he would not grant like Christian Requests of mine but went beside all these Rules in dealing with a Treatise of mine yet in Love and Obedience to the Truth I will grant and yield to all this and endeavour to follow this Rule to the utmost of the Ability given me and so desire that every Saying or Writing of mine now or heretofore written and so of others likewise may be tried by the Testimony of Christ and the plain Sayings thereof and all that agreeth not thereto I confess and renounce as a lye and deceit and so I would have others to do Let the Scriptures try and judge us all but let not any of us be the Triers and Judgers of the Scriptures but the Searchers Believers and Observers of the same for which I suppose the Declaration already given and Rule consented in is good yet I will add a word or two suted to the capacity of such as are of the meanest Understanding among Believers CHAP. 8. An Assay to direct the weakest to finde the Testimony of Christ in the Sayings thereof to be plain and to have their own plain Import that such as know their own Tongue and the end and use of words therein may also discern the Sense and Import of the plain Sayings of Christ in the Gospel IF any desire to understand clearly the plain Import of the Sayings of Christ and so the true sense of a Saying in the Gospel There are some Rules very good and safe and useful for some Men as to take that sense which will agree with the Analogy of Faith and with the Ten Commandments and with that Doctrine and Ground of all right Praying called The Lord's Prayer and which most abaseth the Nature of fallen Man and exalteth the Grace of God which surely is good nor can there be any right sense if it agree not with these Rules as Scripture layes them forth yet is there great difference among even the Learned and Godly in the understanding of these Rules and Application of them much difference between some about the Analogy of Faith and between some about the end and use of the Law and about the meaning of divers Petitions yea and also what tends to the abasing of man and magnifying of Grace so that certainty to all will not be found in their use of these Rules seeing even the Rules also must be understood according to the plain Sayings of the Gospel of Christ and so the Rule fore-given and consented in is best yet coming to the Scripture to know the Minde of God that the weak may discern the plain appearing sense Observe these Directions First Beware of those evils that will certainly hinder one from meeting with the right and comfortable understanding of the Minde of God in Scripture and for that cause take heed 1. That we keep no Idol in our Hearts allow of no evil Lust or Confidence or Purpose or Desire of Praise of Men lest as a punishment we be left to false conceits a Ezek. 14.1 8. Numb 22.12 1â— John 5.44 2. That we lean not to our Understandings or think by our Wit and Learning to judge what God's Minde is but become Fools in our selves that we may be wise in believing God b Prov. 3.5 7. 26.12 1 Cor. 3.18 21. 3. That we make no Man nor Men on Earth our Rabbie so as we take our Faith about the Truth of any Doctrine or Sense of Scripture-Sayings on trust from him or so as not to receive any without his approbation c Mat. 23.8 9 10. 4. That we be not over-busie in raising Queries
2 Cor. 4.5 6 7. Isa 42 1-10 Act. 5.31 was from hearing and beholding Christ the Son and so as the Lord gave to every man by his Spirit writ his Epistle in their heart If any desire farther honour to himself Iohn disowns it Christ forbids it the Apostles disclaim it so no wrong done in the quotation yet for giving this Honour to Christ as that glorious Object by vertue of his Oblation and by vertue of his Intercession also thereby such a full flowing Fountain of Life and Prince giving Repentance and Remission of sins that through him discovered and by him the Beholders of him are brought to believe I am not onely blamed but charged to learn this of the old Serpent 2. I answer I have learned to give this Honour to Christ from God the Father that saith Isa 42.1 2 7. 49.7 9. 55.4 5. Isa 61.1 2 3 4. Joh. 5.19 20 25 27. Eph. 2.8 Col. 2.12 Act. 5.31 Isa 55.4 5 6. 1 Cor. 3.4 5 6. He hath put his Spirit on Christ for that end That he should call and open the eyes of the blinde and cause such as foreknew him not to come in to him I have learned from Jesus Christ That he was anointed and filled with Spirit to that end and That the Father and he are one and That the Father doth nothing but the Son doth the same And this honour the Father hath given to the Son That all men should honour the Son as they honour the Father and Faith being the Gife of God and the Operation of God it is verily The Gift of Christ and the Operation of Christ yea He is Author and finisher Alpha and Omega in this work also yea I have learned it from the Holy Spirit both in the Testimony born by the Prophets and Apostles and for a plain express Answer 3. I am learned by the Spirit in the Gospel not only Tobelieve in Christ and on Christ as Mr. Owen saith but also as the Medium of both In the Name and on the Name of Christ yea and also in express words That all that rightly believe it is by Christ 1 Pet. 1.20 Who verily was fore-ordained before the foundation of the world but was manifested in these last times for you Vers 21. Who by him do believe in God that raised him from the dead and gave him glory that your faith and hope might be in God So that to give this Honour to Christ and his Oblation and Intercession That it is by him that men believe in God 1 Cor. 12.2 and so to confess him Lord is by the Holy Ghost though many dare say It 's from the Serpent because it exalts not them in the place of Christ as Rabbies But enough of this nor will I take notice here to answer any more such stuff in that Book of Mr. Owen's it having been fairly answered by a learned and godly Brother But in his pretended Answer to Mr. Iohn Goodwin the Book I minded that occasioned this Discourse he saith Pag. 217. Sect. 3. That Christ interceded for his Elect for whom he died that they may believe which he saith is denied by those he opposeth which both Saying and Aspersion he might have forborn for those he opposeth do hold as firmly as himself and more cleerly according to the Scriptures That Christ intercedeth in a peculiar and special manner for his Elect and chosen Ones that approach to God by him yea even for Believing and Faith in that sense that Believing is taken for abiding Believing and more firmly Believing and for Faith as Faith is taken for Confirmation and Perseverance in the Faith 1 Joh. 5.13 as is shewn in this fore-written Yea more than Mr. Owen can yet be brought to confess even That Christ in act or undertaking died for them before they were elect and That there was not any in him to lay aside the Heavenly Glory and die and rise and offer the Oblation in him and so to be the Mediator in and with him for then there would not have been that room for Imputation or Application to them nor could deserved Grace have been so freely bestowed But he did all this alone and in that respect is the Root and Fountain of Election also so that the Elect are beholding to the Oblation and Intercession of Christ for Election as well as for Faith yea and they believe That Christ interceded for these men also that they might believe but that was before they were personally Elect and so then not for them as they were Elect which then was not nor were they such but as they were Men of the World and Transgressors that means might be extended to them and they so brought to believe 2 Thes 2.13 and in this believing of the Truth chosen through the Sanctification of the Spirit which is God's Way And so Election in some sense a Fruit of Faith but Faith in the beginning of it and first coming into it is not in a proper sense a Fruit of Election yea furely we believe That all the Elect are a holy and peculiar people 2 Pet. 2.5 9. called out of Darkness into his marvelous Light and all of them that yet live on this Earth to shew forth his Praises now as those for whom he especially intercedeth That they may be kept Psa 102.17 23. that when all the Just shall be raised we may all more fully shew forth his Praises together but we dare not entertain vain fancies and dreams to vent them among the Rebellious as if some of them might even now while Rebellious be God's Elect for ought any man knoweth because the plain Sayings of Scripture are against this as hath been plentifully shewn and for that which we believe also and so for the Mediation of Christ in general for all men and more especially for Believers already shewed The third Branch of the Testimony of Christ CHAP. 16 Of the coming again of Christ and the manner thereof FOr the coming again of our Lord and Saviour Jesus Christ it being one part of the Testimony of Christ it is needful also to be known and believed it being also of the very Object of Faith set forth in the Gospel to be believed so as without believing it no Man's Faith is compleat and entire in respect of the Object of Faith or Doctrine of the Gospel to be believed yet before I proceed in treating of it it is good to consider what manner of coming it is that is here spoken of because divers comings are spoken of in the Scripture though never but of two personal and bodily comings The first called His coming in the Flesh in Abasements to suffer and overcome in sufferings and so to offer the acceptable Sacrifice and so to make the Atonement obtain Redemption receive Spirit in the Man and sit on the right hand of God as the Mediator and great High-Priest and Prophet and King to send forth Spirit to Men
preaching of the Cross and so the preaching of Jesus Christ and him crucified and so it must be a preaching suitable thereto and the means to make Christ known according to this Revelation is preaching such a preaching as in which he is lift up as shewn in the eighth Chapter before and in the Scripture we may finde it farther thus set forth that is 1. That it must be preaching Joh. 12.38 Rom. 10.16 1 Pet. 1.12 Joh. 17.6 7. 1 Joh. 1.1 2 3. Act. 13.32 33. 26.27 Rom. 3.25 26. 1 Cor. 15.1 2 3 4 5. Act. 5.42 18.26 28.23 31. 1 Tim. 2.7 Act. 20 21. 2 Cor. 5.10 11 14 19 20. that is in Scripture Language proclaiming and reporting Jesus to be the Christ and therewith the things done by him declaring with manifestation and making plain the things reported and therewith so teaching and expounding the same that the ends vertues and excellencies of Christ and his Cross and the things of Christ with his requirings and promises may appear and be made known and evidencing and testifying the Truth of all so taught by the Scriptures according to the Commandment of God Rom. 1.1 5. 16.25 26. Act. 18.25 28. 17.2 3. 26.22 23. And from Christ the things of God in Christ thus declared taught 2 Tim. 3.16 Tit. 2.15 and testified to perswade Men to Repentance and Faith and so to be reconciled to God and then live to him and to press this with Reproofs Instructions Beseechings and Consolations as need is and in this manner to exalt and tender the Grace of Christ as aforesaid is preaching yea that preaching that according to the minde of God is to be used 2. This preaching must also be with plain and understandable words 2 Col. 2.17 3.12 4.1 2. 2 Pet. 1.15 16. not in dark Parables and Allegories but with such simplicity and plainness that they may appeal to every Man's conscience in the sight of God with all sincerity without any cloak of covetousness craft or guile As for Christ before his Ascension preaching many things in Parables it hath been fore-answered Part 1. ch 6. Mat. 10.27 28. and shewn how he opened all to his Disciples and charged them to teach the same openly and plainly so that the mystery of Christ as opened by Christ is by his Servants to be plainly preached now without fear of Man and so as in plain words so in such language and terms Act. 2.6 8. 1 Cor. 14.6 7 19. Rev. 19.10 1 Cor. 14.3 1 Joh. 3.20 21 27 28. 1 Cor. 1.1 2. Gen. 3.15 1 Joh. 3.5 8. as the Hearers do know and understand so the Holy Spirit given them did at first give them to speak to every Man in his own language and so they used to speak in words understandable to the Hearers They are now taught that the Testimony of Jesus is the Spirit of prophesie the original spring and Leader to all right speaking for Edification in knowing him all things are known and other knowledge and teaching then according to what is taught by the Spirits witnessing of him is not needful The knowledge of the first Report of the Gospel is in knowing him as now testified cleerly understood whereas those that by humane Wisdom think to know that first saying without this help given run into many mistakes yea all that the Fathers had in Visions and Dreams Act. 2.18 19 20 21. is met with in this Testimony of Christ now given by the Spirit yea all that the Heaven and Earth with his Works therein do witness is seen most cleerly in Christ Psal 19.1 6. Rom. 10.18 Isa 42.6 2 Cor. 1.20 Col. 2.17 Heb. 7 8 9 10. Col. 3.11 as set forth in this Testimony and by him made apparent to be more cleerly seen in them yea the Covenant made with Abraham it is to be seen and met with in him and all that was figured by Sacrifices and all other Types the Truth is in him and to be seen and known in him so that now Christ is all and in all and so in this Doctrine and Testimony And therefore he and the things of him are plainly to be preached and that in a known language and understandable words being alike holy and sanctified to declare the Gospel with and so alike fit to express God's Minde to us as is before shewn Part 1. ch 5. and for us to express our Minde to God in praying to him And so the Apostles writing to the Church at Rome Rom. 8.25 Gal. 4.6 where also both Jews and Greeks were shews how the Spirit breatheth in both languages Abba Father and so to another Church and so they spake with all plainness of Speech in things needful to be known for Faith and good Manners and so is the Gospel to be plainly preached in understandable words 3. This preaching of the Gospel now must neither be with the wisdom of words 1 Cor. 1.17 18 19 20. 2.1 2 3 4 5. which the Spirit of Wisdom that is in the Princes of this World for Learning or the Wisdom of Man teacheth or in such manner as to draw applause to the Preacher or to receive that said for his excellency in Learning and arguing in Rhetorical perswasions Nor must this preaching be with Fables and endless Genealogies 1 Tim. 4.7 6.20 Tit. 3.9 Col. 2.8 1 Cor. 1.19 20 17 23. 2.1 4 12. or opposition of Science falsly so called nor with Philosophical Subtilties Reasons and Depths after the Fashion of humanely-learned wise Men nor with Artificial and framed Eloquence and Rhetorical Perswasions according to Man's Art nor yet with pretences of great Light intruding into things they have not seen in the Testimony there being in that no Revelation of it Rom. 12.3 Col. 2.18 Gal. 1.10 1 Thes 2.4 5 6. 1 Cor. 14.6 19 28. and so beyond the measure of Faith given though covered with great pretences and shews of Humility nor by tempering their Doctrine to the humours of Men to please them and get applause from them nor with using quaint words or words of a strange language not understood If a strange Tongue inspired were to be silenced where it was not of the Hearers understood how much more that which is acquired by study 1 Cor. 2.4 5. Rom. 16.26 2 Tim. 3.16 17. Tit. 2.15 1 Pet. 4.11 1 Cor. 3.18 Rom. 1.1 5. all these things are to be avoided in this preaching and the preaching to be with Evidence and Demonstration of the Spirit in the Testimony he hath given of Christ in the Scripture and so with all Power and Authority as the very Oracles of God and all this plain-speaking to Men not for Men to exercise their Wisdom to imagine a Riddle and study for a mysterious sense but for the obedience of Faith that Men as Fools in their own wisdom may be wise in credit-giving to this Testimony and so believe and obey in
An Explicite DECLARATION OF The Testimony OF CHRIST According to the plain Sayings of the Gospel And therein Of the PURPOSES PROMISES and COVENANTS of God as by GOSPEL declared With A Consideration of a QUESTION stated about FAITH By Thomas Moore Senior Rom. 15.4 Whatsoever things were written afore-time were written for our learning that we through patience and comfort of the Scriptures may have hope Printed at London by J. C. for Livâ—â—el Chapman at the Crown in Popes head alley 1656. To such as believe the Testimony of CHRIST GOD having given to all men an object of Faith Act. 17.31 Rom. 16.26 Mar. 16.15 Jam. 1.18 Rom. 10.10 15. 4.5 22 25. and commanded it to be made known by the Scriptures preached to all Nations for the obedience of Faith and that believing it which is begot thereby and closeth therewith so as to rest thereon for that promised being therefore by him called Faith and to such Believers Faith imputed for Righteousness So as it is verily true Heb. 11.6 Eph. 2.17 18. Act. 10.43 13.38 39. Rom. 5.1 2 3 5. Heb. 11.2 Act. 18.26 9.15 Rom. 11.20 Eph. 2.8 1 Cor. 15.1 4. 2 Thess 1.10 1 Job 5.10 By Faith we come and approach to God by Faith we receive remission of sins by Faith we are justified and approved of God by Faith we receive the vertues of the Sacrifice and Blood of Christ by Faith we are sanctified and conformed to the minde of Christ by Faith we stand and are saved by Faith we receive the Testimony of Christ and so come to have that Testimony and therein the holy Spirit testifying and Christ testified of and the Father that is in Christ dwelling in our heart by Faith Eph. 3.17 Gal. 3.26 Hab. 2.4 Rom. 1.17 Gal. 1.13 1 Joh. 5.4 5. Heb. 11. all 1 Pet. 1.5 so as by Faith we are the Sons of God and in all trials and temptations by Faith we live yea by Faith we have the victory over the flesh the world and the devil and by Faith may be enabled to do worthily in our generations and be constant in all services of love enduring through all sufferings till we die in the Faith and so in the Resurrection shall receive the kingdom for we are kept by the power of God through Faith unto salvation I therefore am perswaded it is our best service and fruit of love Jude 20.3 2 Tim. 4.7 8. Eph. 4.4 5. to edifie one another in this most holy Faith yea and to contend for it also against the opposers of it and know this Faith to be one and that there is but one Faith that is Faith indeed though in time past I have conceited divers kindes of Faith and now lately meeting with a Question stated in which are asserted two kindes of Faith each true and real in its kinde by M. John Owen in his Book entituled The Doctrine of the Saints perseverance I was mov'd in my heart to consider the same and to answer some Expressions of his yet leaving the handling of the Controversie to those more fit to whom it may appertain acknowledging all for Truth in his Book that is found in the Testimony of Christ and stands with the Rule proposed by himself also and refuse the rest according to his own counsel direction wherein I have endeavored by plain Testimony and sayings of Scripture to set forth the true Faith in the object of it and Grace of believing with its efficacies and so to encourage men to believe and believers to persevere I desire the plain Testimony of Scripture may be believed and so far as any of us are by the Spirit therein brought to acknowledg Christ and desire the exaltation of his Name and winning in of others thereto and encrease and growth of grace in believers let us keep this unity of the Spirit in the bond of peace that so in all our other differing apprehensions and expressions we may so contend for what the Scripture saith that whatever absurdity thereby we seem to cast upon any expressions of one another it may be without judging or despising of one another taking opposed expressions as consequences of misconception in the fancy and not fruits of the principle of grace in such as acknowledge Jesus the Lord nor judging them graceless or having no principle of grace because of such an expression that so we may do all things in charity seeking the edification of one another and so I hope if any be otherwise minded God will reveal the same to them onely whereto we have attained let us walk by the same rule of Faith and Love and believe what Scripture testifieth and not be waved from that the Scriptures being able to make us wise unto salvation through Faith that is in Jesus Christ And so committing my self and labour to the Lord 's gracious good pleasure and to Believers to be tried and received or refused as they are found to be agreeing or disagreeing with the plain sayings of the Testimony of Christ I rest Wittlesey Oct. 12. 1655. A well-willer of all that love the Lord Jesus Christ Thomas Moore The Contents of the Treatise in seven Parts PART I. An Introduction to the Testimony of Christ Chap. 1. A Direction to discern Truth from Error pag. 1. Chap. 2. Evidences of the Truth and plainness of the Testimony pag. 4. Chap. 3. Of the enmity of Flesh and Satan and their way of opposing pag. 9. Chap. 4. An Assay to remove the Objections of those that pretend Spirit and Inspiration Where what meant by Christ what by Scripture what by Letter and what by Spirit pag. 11. Chap. 5. An Answer to such as seek to trouble by words pag. 20. Chap. 6. Answer to such as pretend Scripture to trouble with pag. 26. Chap. 7. A Conclusion with the consent of a learned man pag. 32. Chap. 8. An Assay to direct the weak to finde the Testimony of Christ in the plain sayings thereof pag. 34. Chap. 9. Of the Creation of Mankinde in the first Adam pag. 41. Chap. 10. Of the fall and misery of him and Mankinde pag. 44. Chap. 11. Of the immutability of God notwithstanding pag. 49. Chap. 12. Of the remedilesness in Mankinde fallen to help himself and the wonderfulness of help in another pag. 55. Chap. 13. Of the similitudes and dissimilitudes between the first now old and the new Creation pag. 60. PART II. A declaration of the testimony of Christ in the branches of it Chap. 1. Of the Testimony of Christ who what a one and whence pag. 67. The first Branch Chap. 2. Of the Oblation of Christ pag. 73. Chap. 3. What that was which was offered up in Sacrifice pag. 75. Chap. 4. Who it was that offered up this Sacrifice pag. 76. Chap. 5. To whom be offered this Sacrifice pag. 83. Chap. 6. For whom and in whose behalf he offered it pag. 86. Chap. 7. For what Christ offered this Sacrifice for men viz. To make
to turn aside therefrom so proud to think you know more and better than all these so singular from all other Men in your Opinion and Way know you not it will be an Offence to our learned Men and Teachers and lay a blemish on them and our Fore-fathers as if they were mistaken and did erre Answ We have a plain Answer to all this in the Doctrine of Christ that all Doctrines Sayings Interpretations Glosses Sences Traditions that are not found in the Law and Testimony that have but the Doctrine and Tradition of Men to warrant them how many learned and how ancient soever they be yet they must not be taken because their Words and Sense to be therefore right but must be rectified and brought to the plain sayings of Truth and all not so rectified must be rejected And thus did our Saviour rectifie the commonly received sense of the Law and rejected the false Glosses a Mat. 5.21.22 39. Mar. 10.3 9. and so he hath likewise taught us That it is in vain and makes the Word and Sayings of God of none effect to teach and believe and worship God with and by the Doctrines Traditions and Opinions of Men that are not in the Sayings of God and so not of him but of men how many learned holy or ancient soever they appear b Isa 29.14 Mat. 15.1 9. Mar. 7.1 14. And he hath likewise taught us That every Plant which our Heavenly Father hath not planted must be plucked up and God's own Sayings Believers are to justifie whoever be thereby found a lyer letting such lyers alone not being troubled with fear of offending them because they be blinde leaders of the blinde c Mat. 15.13 14. 11.19 Rom. 3.4 The Jews of old were commended for observing the plain Words and Sayings of the Law though many right holy Men for divers Generations before had not done so exactly according to the plain saying of the Law d Neh. 8.14 15 16 17. yea the Priests and Scribes of the Jews in Herod's time when they answered a Question with a plain saying of Scripture erred not in the Answer given e Mat. 2.5 6. so victorious is the Truth in its own sayings Nor is it Pride or sinful Singularity or just cause of Offence to any to believe the Sayings of God to be true whoever be reproved as a lyer thereby but rather true Humility in laying aside our own Wisdom and desire of Repute with humane Rabbies and it is Obedience to God in justifying him in his Sayings which are never rightly understood but in believing them f 1 Cor. 3.18 19 20. Rom. 3.4 so that he that believeth the plain sayings in the Testimony of Christ to be true will not hearken to or be waved by this Objection Object 2 It is not like yea not possible yea against Reason That Moses should speak of so low a business as the Creation of this visible World with visible Heaven Earth and Creatures or That from one Man and one Woman the World should be so people'd by Noah 's time or That eight Persons with Creatures of all kindes should be preserved a whole yeer in such an Ark as is mentioned when all the World of Mankinde and other Creatures besides should be drowned or That if the World were so drowned that it should be so people'd and inhabited so fully by Abraham 's time or That there should be Three in One God and yet God but One or That God in the Person of his Son should become Man or That that Man should be God and yet die or if as Man he died that that very Body that died should be risen again and ascended into Heaven and remain so long in the Heavens or That by his Death and Righteousness other Men should be saved or That if there be such a thing as Eternal Salvation if God made all Men and Christ died and gave himself a Ransom for All that All should not be Eternally saved or That there should be a Resurrection of all the Bodies that have died since Adam 's time c. Answer These are all such plain Blasphemous and Atheistical Assertions that they are rather to be abhorred and answered with silence and departure than any parleying about such Absurdities and Infidel-like Blasphemies according to the Counsel given us not to answer but depart g Prov. 26.4 14.7 Isa 36.21 yet because many devise Allegories to make them true in an Allegorical Sense thereby to colour their Atheism and Unbelief and pretend a Fancy of higher things though they are vain Fancies and Dreams Prov. 26.5 we may give an Answer beside plain Denial which yet were enough And so it 's answered That however Types and Shadows and Parables might be Allegorized to an Agreement in a spiritual sense with the substance of Truth shadowed and typed Col. 2.17 2 Pet. 1 16. 2.1 2 18. Jude 12. yet the Truth it self is no Type or Shadow no Fable nor can there be any higher Business so as it admits not of Allegorizing and such as fancy Allegories to shew something more high and spiritual their Allegories are vain Dreams Fancies meer Winde and Vanity As for others not so far departed from the Faith that yet not believing the extent of God's own Sayings about his own Works of Creation Redemption and Extention of means that men might partake of Redemption c. who to colour their Unbelief bring in Forrain Senses and limiting Interpretations as if the words of a Man concerning the work of a Man and not the Words of God concerning the Works of God and so where he faith All men every man they gloss it Some of all sorts if he say The world and The whole world they will gloss it The world of the Elect. Whereas in a saying that is of God and his works if general and large and no saying of his contradicting it at any time there can be no limitation let not mortal Man presume to be wiser than his Maker But our Saviour's Answer may serve for all these who tells us That Unbelief and Ignorance of the Scripture and of the Power of God is the cause of all such Errors g Mat. 22.29 Mat. 12.24 and disables to give any right Interpretation Allegorical or Logical Object 3 You have the Scripture but in a Translation and have not sufficient Words to import the full sense of many Words in your Language which the Hebrew and Greek the Original in which the Scriptures were writ do import therefore the sayings are not plain to you that understand not the original Tongues Answer This is a meer gull to deceive the ignorant that their Rabbies might be Lords of their Faith for against this Objection we may finde in the Scripture it self many things viz. 1. That all words are not in every sentence to be taken according to the full extent of the Etymologie of the word as where it is said Our Saviour will
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
this writing collected and on the Margent quoted the Sayings of the Gospel in the Testimony of Christ will appear plain bearing forth their own import and sense and the Testimony of Christ being known all Truth being included in it and flowing from it we shall by that be led into all Truth and so far as is for us meet and profitable understand what we read in the Scriptures so far as to discern Truth from Error in all Doctrines and Sayings brought unto us I shall therefore proceed in the next part according to the Scripture assaying to declare the Testimony of Christ An Explicite Declaration of the Testimony of Christ c. PART II. CHAP. I. Of the Testimony of Christ THe Testimony of Christ is that Testimony and Witness and Doctrine of Christ 1. Which God the Father hath by his Holy Spirit immediately first given of Christ Gen. 3.15 22.18 Act. 3.18 24. Luk. 1.70 1 Pet. 1.11 12. as the promised Seed and he in whom all Nations shall be blessed after mediately by his Spirit in Moses all the following Prophets concerning his coming and suffering and the Glory that should follow and after all this immediately to John Baptist both who he was and what a one he is and how well-pleased he is in him a Mat. 3.17 and after that mediately by his Spirit in and by John Baptist that he is the Christ upon whom the Spirit resteth full of Grace and Truth by whom it comes and that he is the Lamb of God that taketh away the sin of the world and that he that believeth on him hath Eternal Life b Joh. 1.16 17 29-34 3 27-36 and after this immediately to three of the Apostles and first Witnesses of Christ c Mat. 17.5 2 Pet. 1.17 18. and mediately likewise before by types d Heb. 8.5 and Angels and by Zacharias e Luk. 1.32 33 67-79 2.11 30-34 and old Simeon as also in his own Ministration by the mighty works done by him in his Name John 5.36 14.10 11. 2. Joh. 3.16 17. 5 17-30 6 27-69 10. 12.50 Which Jesus Christ himself received from the Father and testified in his Ministration unto Men which also he did explicate and give unto his Apostles and first Witnesses to testifie and witness Luk. 24.25 26 27 44 45 46 47 48. Joh. 15.15 27. 17.6 7 8. Act. 1.8 3. Joh. 14.26 15.26 16 7-15 Act. 5.32 Eph. 3.5 1 Joh. 1.1 2. 2 Tim. 1.10 Which the Holy Ghost did witness to and in and by the Apostles and first Witnesses with the cleer opening and revelation of the Mystery formerly hidden till Christ had opened the holy of holies offered the acceptable Sacrifice and sate down on the right Hand of God and sending forth the Holy Ghost and by the Gospel in his Testimony opening the door to immortality and eternal life 4. Act. 5.32 13 25-39 Rom. 1 1-5 16.25 26. Which also the Apostles and first VVitnesses have by the same Holy Spirit testified witnessed preached written and recorded according to the revelation of the Mystery Ephes 3.3 4. Phil. 3.1 whence the whole Scripture is said to testifie of Christ John 5.39 of which more is said Part 1. Chap. 1 2. And this Testimony VVitness and Record is called the Record and VVitness of God and of Christ and of the Spirit f 1 Joh. 5.6 7 8 9 10. Joh. 3.33 1 Cor. 1.6 Rev. 1 2. 20.4 2 Tim. 1.8 and it is also called the Testimony Record VVitness and VVord of the Apostles and first VVitnesses of Christ because they bare it forth and left it upon record g 2 Thes 1.10 Joh. 17.20 and because it is of Christ by Christ and according to the appointment of Christ by his Apostles opening the things of Christ it is called the Doctrine of Christ h 2 Joh. 9. and in every respect it is one and the same the Testimony of Jesus Christ i Rev. 19.10 and in this Testimony so cleerly come forth is Jesus Christ plainly set forth who he is what a one he is whence he is what he became what he hath done and is become what he doth and for whom what he will do for some and who they be and what he will do against others and who they be how the good to be enjoyed and the peril to be avoided and all this is full and plain in the Testimony 1. VVho he is and that is not Adam Seth Enoch and so none of the Prophets before John Baptist nor was Iohn Baptist the Christ nor any of the Apostles or VVitnesses that followed k Luk 3 Joh. 1. 1 Pet. 1.11 12. 2 Cor. 4.5 nor is it the Church or any Society of Men though such as do indeed bear his Name though they be of his mystical Body as resembled by a King whose Body is the Commonwealth or a General whose Body is the Army or a Major whose Body is the Corporation yet are not the Commons the King or chief Magistrate nor is the Army the General nor the Corporation the Major and so Mat. 23.8 1 Cor. 8.6 Col. 1.18 Eph. 1.22 23. though the Head and Body be one yet the Body is not the Head so the Church is not the Head the Husband the Lord the King of Saints the Christ but the person of Christ is all that and none but he so that the Church Col. 1.15 21.26 27. 2 Cor. 13.3 5. 1 Joh. 3.24 Rom. 1.18 2 Cor. 4.5 though one with Christ is not the Christ nor is it any inward Frame or spiritual Light or Disposition in the Heart of the Reliever though this being right as flowing from him and effected in such as are believing on him is even the Spirit of Christ by which he is in them and dwelleth in them yet is not this the Christ the person of Christ But Jesus that very Jesus and no other but he that was born of a Virgin espoused to one Joseph a Carpenter Mat. 1 2 c. Luk. 2 3 c. and born in the time of Caesar Augustus when Herod was King of Iudea and in Bethlem in an Inn and Stable in that Inn and circumcised the eighth day and his name called Jesus who was carried into Egypt and returned again to Nazareth in Galilee and there lived a time and after was baptized of Iohn in Iordan and then went about preaching the Gospel and working Miracles called Disciples and chose Apostles suffered and was crucified under Pontius Pilate died was buried and rose again in the same Body and appeared often to his Disciples who saw and heard and felt him and received commandments from him and then he blessed them Act. 1 2 3. and ascended up to Heaven in that Body of his and fate down on the right hand of God Mat. 16.16 Joh. 6 69. and sent down the Holy Ghost to his
Believers since the beginning of the World though more abundantly present where he is more known as declared since his Ascension into Heaven and this his presence by Spirit in Believers is the whole time of believing and living by Faith and though more abundant in operations at some time than at others yet it is also to help them in their weaknesses and temptations and through sufferings while they are yet mortal But his personal coming which Believers wait for is to free them from weakness temptation sufferings and mortality and it is a personal visible and bodily coming as is foreshewn so as the deceit of these is by it easily seen and avoided 5. Those who though they vary from the former sayings Mat. 24.5 23 24. yet say in effect the same as Lo here is Christ in this or that Form of outward Discipline or such a way of outward performing such an Ordinance to be seen in the strictness severity or some outward appearing excellent thing in it or Lo he is in the wilderness Mar. 13.6 21 22. if you will let go all the hopes begot in you by the Letter of the Gospel concerning Christs dying for sinners c. you shall then see Christ or Lo I am Christ I speak from the infallible Spirit if you receive my saying and Testimony you receive Christ if you refuse my saying you refuse Christ Isa 52.6 1 Joh. 5.19 20. 2.20 27. Of these our Saviour hath forewarn'd us and we that believe the Testimony of Christ do know That he is by his Spirit in his own word the Testifier of his own Grace so as they that believe shall know the same and his personal appearing will be so visible as we shall need no man to tell us where he is or which is he for every eye shall then see him as is said Thus will the knowledge of this Branch of the Testimony of Christ help us against all these and such-like delusions which withdraw from the Faith and disciple to Men and make Schisms and Rents from the true Church Secondly The knowledge belief and minding of the coming of Christ as set forth in this Branch of the Testimony of Christ will help to preserve and keep us from falling into many miscarriages mis-conceptions and mis-expressions of some Brethren and also to afford help to such of them as do prefer the plain sayings of Christ before the Notions of any other Man as to instance some of them 1. Such as deny any appearance of Christ in person on the Earth till the last and final Judgement and sentence when all the wicked shall be cast into the Lake of Fire c. True it is he will be visible on Earth and on his Throne at that time and true it is That all the Just shall enter into everlasting Joy then also And then Christ delivereth up the Kingdom to his Father that God may be All in all but then is no time for destroying all worldly powers and for restoring all things and for bringing the Creation into the Liberty of the Sons of God and for the new Heaven and new Earth to be filled with Inhabitants and for Christ to sit on the Throne of David his Father and for Abraham and his seed to inherit the world and for Christ and his Saints after his coming to rule over the Nations or for the Nations to serve them and bring their Glory and Honour to the City c. In this Life the Saints according to their measure glorifie God through sufferings and in the new Heaven and new Earth God both glorifieth his Saints making them to raign and they glorifie him by raigning but in that last State God only glorifies himself upon them and in them and through them and them with himself And why should any of us so dishonour God as to deny the Truth and true fulfilling of so many plain sayings of Scripture so oft affirmed as hath been shewn and will be more If any say That we stick too much to the Letter of the Scripture in understanding those places It might be answered That in such plain sayings so often affirmed and bound with the Oath of God and his Protestation of the Faithfulness of them it is safer and better to stick close to the Letter or VVords of Scripture as they have been breathed forth by the Holy Spirit than to make Unbelief of the Truth of those plain sayings the Interpreter of their meaning though with never so much humane VVisdom and Learning And it may be also answered That so to understand those sayings is according to the Rule commanded by God and approved by all Believers yea and godly learned as is foreshewn But I farther answer Part 1. ch 7. That we are led by the Scripture thus to understand these things both in that the things spoken of his first coming in which many things had their spiritual sense also yet were all performed according to the plain expression of the Letter as his being born of a Virgin in Bethlem his being called a Nazarite his riding on an Ass his being sold for thirty pence the banding of the Rulers and people against him the scattering of his Disciples his Death Burial Resurrection Ascension his pouring forth the Holy Ghost and sitting on the right hand of God all fulfilled to the utmost of the plain import of the Letter and shall any thing be wanting in the second coming of Christ saith not the Angel This same Iesus shall so come even as ye have seen him go c. And also in that the Apostle speaking of these things shews both a certain measure of fulfilling spiritually now and also a fulfilling according to the utmost of the Letter which is also spiritual but the one is inward in the soul spirit the other outward on the Body also of that inward in Soul and Spirit he saith We that believe have a first fruits he saith not all nor half nor a tenth but a first fruits and that we wait for is not only the whole or harvest of this but the adoption even the redemption of the body when also the whole Creation shall be restored into the glorious liberty of the Sons of God And I might add the Apostles alluding to Psal 8. in Heb. 2. but enough is foresaid for this So that all our Brethren that heed and prize Scripture-Testimony more than Traditions and Opinions of Men will soon yield to believe this 2. Such as believe and look for Christ his raigning in and over the VVorld in his Saints and so would fight and strive to set Christ on his Throne and think all Adversaries to Christ that oppose them in his design to be before his personal appearing These Brethren seem to acknowledge this Truth That Jesus Christ will come and appear personally to raign on Earth and that the Saints that now suffer with him shall raign with him in the Earth and over the Nations and that Christ
with his Son Christ and so to conformity in holiness Son-like Priviledges and Eternal Life the Objects or Subjects of this Purpose are still in this Life and till Death the Sons of Adam and his natural Race Isa 28.16 1 Pet. 2.3 4 5 6 9. Joh. 3.16 but they are not onely so but much better not onely in respect of a ransome given and made known but al-also in respect of a new Birth begun in them they being such and so beheld and considered as those that through the efficacy of Grace discovered and opening their eyes are in beholding him drawn unfeignedly to believe in him in which being spiritually in him they are by the Election of Grace rooted in united more to Christ and so chosen and owned in Christ and conformed in some measure to him and have the beginnings of Eternal Life 4. For his Purpose of blotting out of the Book of Life and not writing among the Righteous but reprobating and giving up to Satan and so to Eternal Damnation the objects or subjects of this Purpose and those on whom its efficacy shall take place are also of the natural Race of Adam and such also as were bought by Christ into his dispose but not onely or simply such but a great deal worse then as coming from Adam and fallen in him Mat. 13.13 Psa 81.11 Prov. 1.24 31. Joh. 3.20 Job 24.13 24. Mat. 13.13 14 15. Act. 28.27 2 Cor. 36.15 16. by reason of their wilful contumely against him that bought them being such and those and so beheld as will not see when their eyes are opened will none of Christ when and as offered will not turn at his reproof though he call and stretch out his hand to help them hate and rebel against the light close their eyes and stop their ears and harden their hearts when he hath opened and moved and wilfully persist so doing against means light and warnings till there be no remedy These and none but such Rev. 3.5 Rom. 11.23 are the subjects of this Purpose and those on whom it will take place Psal 69.21 28. 109.1 8. Act. 1.16 20. Exod. 32.32 33. Rev. 22.19 Jude 4. So that though the Sons of Adam as fallen be the very objects or subjects of the Purpose of God for whom he gave his Son to become Man and so to die and rise and offer Sacrifice and by vertue thereof through him to extend means and light in the means that they might turn at his reproof and in turning believe and in believing not perish but have Everlasting Life yet his Purposes of chusing in Christ and conferring Everlasting Life and of reprobating to eternal destruction any of the Sons of Adam fallen was not as they were simply so considered either as fallen onely or onely as they were also bought and means extended to them but in another consideration as they were beheld and found to become of another seed either of the Woman Rom. 9.8 Gal. 3.16 29. 1 Pet. 2.9 of Abraham of Christ through belief and receit of Grace which all and none but the Children of the promise are they the elect or by rebelling against Light and Grace become of the Seed of the Serpent of the wicked one 1 Joh. 3.10 12. Joh. 8.44 which none are but those that wilfully against light and warning do and will do his will And between these two Seeds God hath put enmity so as the one is an a bomination to the other yea Gen. 3.15 Pro. 29.27 Jude 3 4. this Seed of the Serpent were forewritten of old at the beginning and so fore-ordained to this contention condemnation or judgement to be the triers and troublers of the Saints and receive judgement accordingly against whose wickedness the Saints are to contend and for the Faith These Cautions minded according as given us in the Scripture we shall finde that all the Purposes of God agree with the whole Testimony of Christ in the Gospel concerning his Oblation Intercession and coming again and all the Covenants of God and all his Promises and all his Threatnings none clashing or jarring with other but all agreeing in one and though there be not first and last and one thing after another in God's Counsels Foreknowledge or Purpose yet as in the counsel in his Purpose he hath preferred something before other and ordered one thing for another and appointed to bring forth something before another as the natural Man before the spiritual so to our thoughts and conception and in being for our knowledge and use there is something before and something after another according to God's order for us to observe And thus understood I will now proceed to view these Purposes CHAP. 3. Of the Purposes of God concerning the second publick Man Jesus Christ the Redeemer AS in all other the Counsels and Works of God The Word the Person of the Son of God Prov. 8.22 Col. 1.17 18. is in his Purpose to have the pre-eminence so in this he is the prime and first in this high Purpose of God even concerning Mankinde fallen and so concerning him 1. His Will and Purpose was That he should do his Will in taking away transgressions and destroying the works of the Devil and for that cause to give him a Body that having the Nature of Man he might be a perfect Man and so Emmanuel God with us in our Nature for us even he for there was no other with or in him to lay aside such Glory or to descend and to be made flesh in a supernatural way See Part 1. ch 13. none in and with him that might joyn with him in this business This was peculiar to him and him onely and none with him This is express and plain in the Testimony of Christ himself by his Spirit both in the Prophets and Apostles Psal 40.7 8. Heb. 10.7 Deut. 18.15 18 19. Act. 3.22 23 24. 7.37 Joh. 5.39 46. Rom. 1.2 3 4 5. 16.25 26. 1 Joh. 3.5 8. In the volume of the book or role it is written of me that I should do thy will Which as it is written in the Role or Book of the Scriptures that testifie of Christ yea even in Gen. 3.15 though not in so cleer a Revelation of the mystery as after he had offered up the acceptable Sacrifice so there is nothing written therein of him but what was in the Bosome Will and Counsel of God before as appears in comparing Heb. 10.7 with Psal 40.7 8. where onely the same saying is plainly written and that also in the same words In the volume of the book it is written c. which seems to carry us farther then any Prophets forewritten even including the Book of his Counsels and Purposes 1 Pet. 1.20 according to that of Peter's saying of Christ Who was verily ordained before the foundation of the world And so it follows Psal 40.8 I delight to do thy will O my God yea thy Law is in the middest
difference prevailed with to believe in Christ and in that believing have been through the excellency and operation of that grace believed prevailed with to let all go for Christ to enjoy him and so severed from their Union and Fellowship with the World and their former vain confidences and designs and so chosen through the Sanctification of the Spirit and Belief of the Truth and set for love-services though through sufferings These are the Lovers of God and the Called according to purpose And of these and only such as these the Apostle speaketh in this 28 v. and these only are the Subjects of that he speaks in the two Verses following which are the reason ground and proof that he gives to confirm the Truth of this he hath said v. 28. We know that all things work together for good to them that love God c. for or because view the verses CHAP. 7. Of Romans 8.29 30. FOr whom he did foreknow Rom. 8.29 30 he also did predestinate to be conformed to the image of his Son that he might be the first-born among many brethren moreover whom he did predestinate them he also called and whom he called them he also justified and whom he justified them he also glorified Let the words be minded he saith not here or anywhere else That there were a sort of people foreknown and elect of God and given to Christ to die for them such a Saying would cross all the Doctrine of the Gospel and the very place it self for if any were so elect then Christ could neither be the Root nor Fountain nor Pattern of Election and so in these respects not the first-born among many Brethren as this place affirms him to be Nor doth the Apostle here or any otherwhere say That some of Adam's Sons were predestinate to be eternally saved and some to be eternally damned before the World was and that Christ came to save the one sort and not the other nor doth he here paint out any of fallen Mankind considered as sinners and unbelievers to be foreknown of God and thus predestinated by him nor is it appearing anywhere in Scripture That God hath foreknown or doth know own and approve any of the fallen Sons of Adam that live in unbelief 1 Pet. 2.9 Rom. 9.25 26 Psal 101.4 5.4 5 either before or in the beginning of the world or since or any till they be brought to believe in his Son yea to affirm such a thing is to deny and affirm cross to the whole Scripture and no way agreeing with this place which brings in onely the Lovers of God that are the called according to purpose as those and only those who have been thus foreknown and predestinated and are the onely subjects of this Election and Predestination here spoken of and so the saying is brought in to uphold and comfort such in the services of love and sufferings to which they are called and that we may cleerly understand the sense it will be profitable for us to minde according to Scripture-language what is meant 1. By Foreknowing 2. By Predestination 3. By Calling 4. By Justifying and Glorifying 5. What the end and scope of the Apostle here is And 6. what the way he takes to accomplish his end In all which the sense appears fully 1. Rom. 8.29 By foreknowing is cleer to be meant fore-owning approving loving and taking well-pleasedness with otherwise in our vulgar sense of the word knowing God foresaw and knew all things good and bad Luk. 13.27 Mat. 7.23 Psal 101. â— Psal 1.6 but in the Language the Scripture here speaketh the Lord doth not never did nor will know an unbeliever hypocrite and wicked Man but he knoweth that is upholdeth approveth loveth accepteth the way of the righteous and so though God be full of compassion and hath given his Son that we might live through him yet is he well pleased with none that having light and means in any measure extended do not accordingly believe in him and love him such however in love of compassion pitied and forborn and still called on and striven with to repent and believe yet till they do so repent and believe he is displeased with them Joh. 3.36 Psal 18.43 Isa 55.5 Rom. 9.25 26 1 Joh. 4.16 19 1 Cor. 8.3 and they abide under wrath and displeasedness And as they know not that is do not own and love the Lord so likewise they are not so known and owned of him and so while they remain such they are in this sense of approbation and special love not known not his people not beloved But if any man through the belief of God's love do love God that same is known of him so the Apostle brings it in as after their believing and turning from serving Idols when they knew not God Gal. 4.9 nor were known of him but now after ye have known God or rather are known of him for known unto God that is approved of God and well pleasing to him are all his works from the beginning of the World Act. 15.18 Joh. 6.29 1 Pet. 1.21 Rom. 5.5 8 10 when he hath made known his love through his Son and so brought Men to believe in his Son and in that belief shed abroad his love in their heart and so sprung up love to his Son and to him This is the work and he approveth it and loveth and approveth such Lovers of him Act. 15.19 Joh. 14.21 23 See ch 10. And this the Apostle affirmeth to prove it an evil work of any to trouble such in such Faith and love and so our Saviour affirmeth He that loveth me shall be loved of my Father and I will love him and will manifest my self unto him if any man love me he will keep my words and my Father will love him and we will come to him and make our abode with him So that these Lovers of God as they are the called according to purpose So they are the elect and owned known and approved of God even all of them and no other but them as is plain and evident in the Scripture As for the word foreknown or as some translate hath foreknown or as others knew before This word before doth no whit obscure the sense that is given or cross any thing said for if Men would take before Joh. 3.16 Rom. 9.8 11. 11.5 6 7 Eph. 1.11 as relating to the purpose of God mentioned vers 28. then it could be no other then his provision to own such lovers of him according to his order for his purpose standing and taking place for saving Men as is foreshewn which will run into one with that said and to be said But it is cleer the word fore or before knew hath not relation to the persons spoken of in vers 28. as considered before or otherwise then as they were lovers of God and the Called according to purpose and so considered as Lovers of God and the Called according to purpose
c. for it is written Mat. 4.6 with Psal 91.11 12. he shall give his Angels charge concerning thee and in their hands they shall bear thee up c. as if he should say If thou be his Son God hath absolutely engaged himself for thy safety and thou canst not mis-carry But he subtilly left out the middle clause in which was the Order of the Purpose and Promise to keep thee in all thy ways too neer which fault they come who asserting Believers kept by the power of God unto Salvation citing the Text 1 Pet. 1.5 leave out the middle clause the way in which he keeps them that is through Faith but our Saviour minded the Promise as it was and depended on his Father in his way and resisted the Devil with It is written Thou shalt not tempt the Lord thy God so am I by that which is written led to refuse this notion and to imbrace for Truth all that is said 2 Tim. 2.8 11 12 13. according to all which the Apostle also directeth Timothy concerning others and bids him Charge them before the Lord 2 Tim. 2.14 That they strive not about words to no profit as all invention of Purposes or of Election or of any terms or Allegories which are not in Gal. 1.6 7 8. 2 Cor. 11.3 4 5. or are beside the Gospel delivered by Christ and his Apostles are but to the subverting of the hearers amazing and troubling their mindes into wavering and doubting of the Truth And so he chargeth Timothy himself 2 Tim. 2.15 Rev. 19.10 1 Cor. 2.2 3. Luk. 24.47 2 Cor. 5.14 19. Joh. 3.14 17. 2 Tim. 1.11 2.11 12 13. 3.16 17. Study to shew thy self approved unto God a work-man that needeth not to be ashamed rightly dividing the word of Truth which is the Testimony of Christ and him crucified and Repentance and Remission of sins in his Name Surely this is the Foundation and the right dividing it is with that form of sound Words which in the Gospel he had heard of Paul in Faith and Love And this applying according to the faithful saying here mentioned to every one instruction reproof comfort or terror as need was for which the Scripture did furnish him and then he farther warns Timothy to shun prophane and vain bablings as all their Fables and fancied Allegories 2 Tim. 2.16 foolish and vain Queries and opposition of Science falsly so called are which Peter prosessed was not in his preaching 2 Tim. 2.18 23. 1 Tim. 9.20 2 Pet. 1.16 2 Tim 2.16 3.13 2 Tim. 2.17 and here is a reason given For they such bablings and they that use them will increase unto more ungodliness and their word will cat as doth a canker or gangrene and so he names some of them of whom is Hymene us and Philet us who concerning the truth was not this the Testimony of Christ the Object and Foundation of Faith have erred yea departed and blasphemed or spoken reproachfully of it as is the use of such as turn the Truth into Allegories counting the plain Testimony of the Truth it self but a fleshly thing and the knowledge and belief of it but a fleshly knowledge and Faith but their Allegory a spiritual business 1 Tim. 1.19 20. with 2 Tim. 2 1â— as appears in their saying The resurrection is past already which could be no other then in some dreaming Allegorical Resurrection they pretended to have obtained which so took with the heares that thereby they have overthrown the Faith of some So that we have three here that were sometime of great note and eminency in the Church Hymeneus Alexander and Philetus that putting away a good conscience had made shipwrack of Faith themselves and two of them at least excommunicated yet by their corrupt teaching and vain babling they did also overthrow the Faith of some others And in the first Epistle he warned Timothy by the fall of these to look to his own standing And in this Epistle he warns him by the same to look to others and against all the discouragements that might befal him from the departure of such eminent ones and others also turned from the Faith by them tells them The Foundation of God standeth sure c. which is evident to be such a Foundation as bears forth the Truth of all the former faithful Sayings as he and all Believers are brought to and know and by abiding on may be fafe And this is no other but Jesus Christ And he being so often and plainly affirmed the Foundation and that there is no other given unto Men it may be marvelled why so many Worthies should upon this place say That God's Eternal Purpose and Election is the sure Foundation Let the Words be viewed to see if they import any such thing CHAP. 10. A view of 2 Tim. 2.19 to see what 's there meant by The Foundation NEvertheless 2 Tim. 2.19 the foundation of God standeth sure or steady having this seal The Lord knoweth them that are his and let every one that nameth the Name of Christ depart from iniquity Nevertheless Notwithstanding those that turned their eye from Truth slighted the Foundation aspired in a Dream 2 Cor. 11.1 2 3 4 5 6 11 12 13 14 15. defiled their Conscience and so cast away Faith and others in listning to them as Evah did to the Serpent and so not heeding to the Truth or cleaving to the Foundation are overthrown weakned in or broken off from the Faith yet notwithstanding all this the Foundation of God standeth sure Now the chief business for me in this is to demonstrate what is here meant by The Foundation of God and though other places of Scripture have fully and plainly told us already yet we may minde what this place saith in observing three things What the Apostles scope was What was in his view What the words and terms with their several Branches and Distinctions are In all which it appears what the Foundation is and that it is Jesus Christ as set forth in the Gospel consider it well 1. The scope of the Apostle appears in this and the following Chapter to be to stir up Timothy and so others to faithfulness and diligence in the Ministration of the Gospel 2 Tim. 2.1 2 3 14 15 4.2 2.8 16 22 23 24 25 26 Jude 21 22 23. to be strong in the Grace of Christ for it and instant and fervent in it and for this end to endure hardness and avoid such things as might hinder him to flie youthful lusts vain bablings unlearned questions c. and to minde Christ risen from the dead that so he might with tender love and compassion endeavour the preservation and edification of those which did believe and the recovery of such as were departed and taken in the snare of the Devil some with compassion some with fear all with meekness and to encourage him in all this he tells him The Foundation of God standeth
God are Yea and Amen and now he is given and set forth in the Gospel to us for Light Law Covenant Promise and witness of God's Love to us This the Testimony and the in-giving of a particular word an inferiour Testimony and not so usual now yet God tendering us in our infancy vouchsafing such speaking Inspirations to us for good to draw us to look more to his Son to rest on him if we sit down and take up our rest in these speakings short of him we shall turn that which was for our welfare into a snare but of this he hath mercifully forewarned us in making known to us That without his bloodshedding there could have been no Remission for us and without the same in the vertue of it sprinkled upon our hearts there can be no forgiveness received by us and that he himself as he was crucified for our sins and is risen in our Nature just for our justification and is now at the right hand of God appearing in our Nature for us even so he and he only is the object held forth for healing and life the Revealer of the Father's Minde the only Foundation to rest on and Bread of Life to feed on and so herein hath warned us of this and all the former deceits for as Paul to some miscarrying said of himself 1 Cor. 1.13 Was Paul crucified for you or were you baptized in the Name of Paul so it may be said Was any of your Works of righteousness or was your brokenness mortification vivification and performances or was an inspiration to you and receit by you crucified and made a curse for you did any of these die for your sins and rise for your justification and give the ransom and sacrifice for you or were or could you according to the commission of Christ be baptized in the Name of any of these Surely no therefore none of these can be your bottom or foundation to rest on nor the true Bread of life for you to feed on Nor will you say The eternal Purpose of God and his Election was made sin and a curse for you and so crucified dead and buried for you and raised and offered in sacrifice for you and so not the first thing appearing the bottom and foundation to rest on the real Bread of life to feed on but Christ onely who did all this according to Purpose being God's Elect c. and hath not God discovered his love to us and his unwillingness that we should perish and his readiness to receive retain help and save us by giving us these warnings and helping us with such things to awe and terrifie the flesh and to resist all Doctrines and Spirits of Delusion And is there not in the same warnings given 2 Cor. 15.1 2 15. Ezek. 18. 33.1 9 10 11 19. Joh. 15.1 2 15 an intimate and sure Promise That if we according to the light and strength he giveth us avoid these lets and pull-backs he will follow on with more Grace and enable us in believing to mix the Promises with Faith See the Scriptures and so these Warnings are one good Help Another is II. Instruction to the business of mixing the word with Faith Isa 55.2 3 4. that so we may live indeed by Faith and that is by eating that which is good and letting our Soul delight it self in fatness so we shall be verily fed with the sure mercies of David In which Instruction we have three things explained by Christ for our Help 1. That it is good and fatness meat ready prepared nothing of our provision Prov. 9.1 2 3 4 5 6. Mat. 22.1 2 3 4. Luk. 14.17 Isa 55.1 2 3. Joh. 6.27 29 32. that hath any blemish or want in it nor onely a Purpose and Promise of something to be done but a real business and heavenly substance prepared and according to Purpose and Promise fulfilled a Sacrifice that was slain and the blood shed and the Sacrifice offered to God and so Peace made Redemption obtained Spirit received and Promises confirmed by his Blood and so in this bread of life and wine mingled all provided ready and set sorth and all even the worst of sinners called to it and have liberty to come and all comers freely to eat of this good and fatness 2. 1 Cor. 15.1 4. Rom. 4.25 1 Tim. 2.5 6. Col. 1.23 24. Heb. 9.12 14. 10.5 10. Ioh. 6.27 33 35 48 50 51. Joh. 18.37 Mat. 26.28 Heb. 9.15 16 17. Prov. 9.2 5. Joh. 6.51 53 54 55 56 67. That Jesus Christ himself as he was wounded for our transgressions died for our sins and rose for our justification and offered up himself a spotless sacrifice to God for us and so redeemed us from the curse of the Law obtained eternal Redemption and is now alive for ever in our Nature appearing before God for us to present us in that Body of his c. so he is the very bread of life and his flesh is meat indeed And as by his sufferings and blood-shedding he did both witness the Truth and confirm the New Testament of precious Promises and being risen and ascended ever liveth a Mediator of this New Testament by vertue of his blood That the Called may receive c. so his blood is drink indeed and this tender of it wine mingled And this in Christ is the provision given us to feed on all other things beside tendered by any or conceived by us to be sed on for life are in that respect vanity and deceit and unless we do eat of this flesh of Christ and drink of his blood there will be no life in us but in feeding on this we shall live for ever 3. That the manner of our eating that which is good and fatness in feeding on him Joh. 6.27 29 33 51. is not onely in believing him the Saviour sent of God and sealed by God to give eternal life but also that in this believing we believe him the Saviour of the World that gave his flesh for the life of the World and giveth life unto the World and so in exercise of this Faith eat or feed on him by minding and serious confidering believing resting and taking our well-pleasedness and satisfying in him his flesh his body that was broken and died for our sins and is riseh for our justification and offered up a sacrifice to God for us in that he hath done all this for the sins of the World for Mankinde sinners enemies and so hath made an Atonement and redeemed them from the curse of the Law and procured all Mankinde into his dispose Joh. 6.33 1.4 5. Rom. 5.18 Rom. 2.4 Joh. 1.5 8 9. Eccles 9.4 so that by him their lives are prolonged and God will neither now nor hereafter judge them by that Law nor cause them to perish for ever in that death they fell under in that first Adam which judgement and death Christ hath undergone and overcome for them
as the other by worldly Thoughts they remained stony and so became unfruitful so as how much or how long they believed we have no warrant to make them like those fore-mentioned Nor yet of them John 2.23 of whom it 's not affirmed they professed or confessed him There was more danger in that then in believing But I need take no pains in this for Mr. Owen hath excluded these from those mentioned in stating the Question of whom he affirms the Graces given and received to be the works of the Spirit effectually working in all the powers of the Soul and producing Light Love Joy Zeal change of Affections amendment of Life Obedience And going over them again Page 423. Chap. 17. Sect. 27. he saith That in persons thus wrought upon there is or may be such an assent upon Light and Conviction to the Truths professed and preached to them as is true in its kinde not counterfeit giving and affording them in whom it is wrought Profession of the Faith and that sometimes with constancy to the Death or the giving of their Bodies to be burned with perswasions whence they are called Believers of a future enjoyment of a glorious and blessed condition filling them with ravishing affections and rejoycings in Hope which they profess suitable to the expectation they have of such an estate and condition These cannot be said to be Hypocrites in the most proper sense of that Word c. their high Gifts Knowledge Faith change of Affections and Conversation being in their own kinde true as the Faith of Devils So far he In all which it appeareth That other rabble mentioned by him cannot be brought in to be numbred with these which he confesseth may abide and die in the Faith yea and for the Profession of the Faith or they may fall away and of such as do fall away he saith Page 429. That before their falling they were in a fair way for Life and Salvation As for his Parenthesis about the Truth of their Faith As the Faith of Devils he therein intimately granteth this That the Devils have Faith true in its kinde but That the Devils have Faith and true Faith in any kinde as the word Faith is used in the Scripture I believe not because with all my search I finde not one such word there That the Devils in a sense do believe That there is one God I believe because the Scripture saith it But to believe the Devils have Faith I dare not because it is said The simple believeth every word but the prudent Man looketh well to his going Iam. 2.19 Prov. 14.15 Deut. 32.20 Mat. 17.17 Mar. 9.19 Luk. 9.41 2 Thes 3.2 with Rom. 15.30 31. And upon search and pondering I dare not say but many of them did believe there is one God that are affirmed Children in whom is no Faith and likewise of those our Saviour calleth Faithless yea and some of them also of whom the Apostle affirms All Men have not Faith I mean not to justifie that foolish Proverb Seeing is believing yet there is a believing that is from personal knowledge sight and sensible experience and such believing is in the Devils But the believing that is called Faith is a gracious Gift of God Act. 17.31 Rom. 1.5 16.26 Act. 11.21 Rom. 4.24 5.1 10.15 Gal. 3.1 2 3. 2 Thes 1.3 10. in which he hath provided for all Men an Object of Faith and causeth it to be preached to Men for the Obedience of Faith And those that in hearing hear he by his Spirit enlightneth their Mindes and moveth their Hearts that they may believe and believing is no farther called Faith then it closeth with the Object of Faith and so Faith is by hearing and the Spirit also and so in believing receiving the Testimony is in Men Faith But God hath provided no Object of Faith for the Devils and so for believing by Knowledge Sight and Sense they do know that is so believe that the Man Jesus Christ took neither their Nature nor Cause on him and so did not die or work any Redemption for them but took on him the Nature and Cause of Mankinde whom the Devil had overthrown and came to save Men and of Purpose to destroy the works of the Devil and that there is no door of Repentance for them but he hath destroyed his first work already and is about destroying his second and will utterly destroy it in his time shut him up in prison for a time bound and after cast him into a Lake of fire tormenting him for all the mischiefs he hath done to Mankinde and to his People he knows that God in Christ is one and will thus torment him and this certainty of his knowledge and so believing makes him tremble at the minding of his own Damnation Now I hope none will put the Sons of Men in the same species or rank and order with the Devils as that Christ took not their Nature and Cause on him hath wrought no Redemption for them nor opened any Door of Repentance to them but came to aggravate their sins and so to damn them to the same punishment with the Devils If any should believe thus they should believe as falsly as the Devils believe truely But on the contrary if any Man do by hearing the Testimony of Christ as verily believe Jesus Christ to have taken the Nature and Cause of Mankinde on him and so to have died for our sins and offered up the acceptable Sacrifice to God and so to be the Propitiation for the sins of the World and God through him propitious to Mankinde and so a Justifier of sinners that believe in Jesus and all this for the good of Mankinde that they might believe and in believing be saved This will fill a Man with Consolation and Hope as verily as the Devils believing the Truth of all this to be against them doth fill them with trembling and so believing in the Devils is neither having of Faith it makes them averse to it but such believing in a Man as closeth with the Object of Faith and receives influences from it is Faith Hence the Apostle proveth That though a Man believe there is one God yet seeing God is in Christ propitions if that he believeth work not up confidence and love to bring forth Fruits either it is no Faith he hath never yet been united to the Object or if he were he is withdrawn and so hath lost the Spirit and Life of Faith and so his Faith is become dead like the Body of a Man when the Soul and Spirit is departed so that if the Faith in a Man be as real and true in its kinde closing with the Object as the believing of the Devils is true in their kinde filling them with enmity against that believed then that Faith is right and in a Man as verily saving as to the Devils an occasion of trembling V. Whereas he saith They are changed as to their use not in
desire whereof and confidence in God for his gracious Answer they lift up their hands to God g 1 Tim. 2.8 whence Prayer is so named lifting up the hands to God h Psal 141.2 and in Testimony of their desire and confidence in God for his gracious answering they laid on hand on the parties prayed for i Act. 8.17 28.8 Such and in such manner their laying on of hands 2. The Doctrine of laying on of hands it is that Doctrine or teaching of the Gospel of Christ and him crucified in which Believers are directed and encouraged to pray for good things to God with Promises of a gracious hearing that so they may pray and lift up hearts and hands in confidence in God and lay on hands in Testimony thereof And this being one of those Principles that by the Oracles of God were taught to all Believers of the Oblation of Christ it must needs be as common to all Saints as the Faith of the Oblation of Christ and the Oracles proceeding from it known and believed and so it cannot be meant of the act of laying on of hands for giving and receiving the visible Gifts of the Holy Ghost for speaking with other Tongues for such laying on of hands appears to be peculiar to the Apostles and was not common to all the first Witnesses Act. 8.5.15 17 19.6 1 Cor. 14.22 12.29 30. Eph. 4.7 8 13. Eph. 1.17 3.14 17. Col. 3.9 10. 1 Thes 3.12 Eph. 6.19 2 Thes 3.1 2 Tim. 1.6 Act. 6.6 1 Tim. 5.22 Rom. 15.30 31. Act. 13.3 Jam. 5.14 15 16 20. Philip though an Evangelist and had the gift of working Miracles and did many yet for this the Church sent two Apostles Peter and John and so it was an Apostle that laid on hands for this gift another time and not this onely but the gift of Miracles and miraculcus healing though given to more then the Apostles yet not to all Saints even in those first times when Miracles were most needful till Christ had been fully taught and Jesus proved to be he nor are these gifts affirmed to be of like continuation with other spiritual gifts so that that which the Gospel in the Doctrine of laying on of hands teacheth that is of continual use for all Believers is that here meant and that is for venting our desires by Prayer to God in the Name of Christ for his mercy and free-favour through Christ to be given in blessing with encrease of and establishment in the Faith to Believers and for fitting and furnishing such as have the word of Grace in their heart to preach the Gospel and to bless their Ministration and for Believers approbation fitness faithfulness and blessing that are chosen into Church-Offices and for ability faithfulness preservation and blessing for such as are sent and imployed in Message or business for the Church and Church-Affairs and for gracious support and helpfulness in and seasonable deliverance out of any temptation sickness affliction or distress that any Believer is in and such-like as for that anointing with oyle in the Name of the Lord mentioned it appears to be taken in a metaphorical and spiritual sense because oyle and anoynting used of old was a type of the gifts and graces of the Holy Ghost Psa 45.7 Isa 61.1 with which Christ was anoynted immeasurably and with which he in the Gospel anointeth Believers which in Scripture is called oyle and anointing and anointing with material oyle is neither commanded nor anywhere in Scripture mentioned to be done much less set forth as an Ordinance since Christ's ascension into Heaven and pouring forth the Holy Ghost in which Truth being come Types and Shadows cease nor is it but once mentioned that I finde while he lived on earth Mar. 6.13 Cant. 1.3 1 Joh. 2.20 27 28. and that was when bodily cures by Miracles were most in use but this is a constant Truth His Name is as an Oyntment poured forth and so those that believe in him are said to have received an unction from him yea an anointing that teacheth and so to anoynt those we pray over with oyle in the Name of the Lord Phil. 1.8 9 10 11. is in Faith and Charity fervently streaming both in Prayers and speaking so to declare that Name in the Vertues of the Blood and Sacrifice of him and the Love of God appearing therein with the reviving Instructions and Consolations it affordeth that the savour of his Oyntments may refresh the heart And this to be the Apostles meaning Jam. 5.16 20. appears in his own after-Explanation So that the Prayer of Faith and of the Faithful is the chief Ordinance meant here with lifting up the hands in confidence to God or also with laying on of hands in Testimony of confidence in God Mat. 7.7 11. Mar. 10.24 Joh. 16.23 24. he being a God hearing Prayers which is the Doctrine of laying on of hands or that which the Gospel teacheth concerning it namely the gracious Minde of God that in all our needs we should by the Prayer of Faith and of the Faithful seek help of him and that he will hear and help us graciously according to his word Psal 64.5 And yet to cleer it 3. This is farther to be noted That in Scripture Language 1 Cor. 11.20 23 24 28. a whole Ordinance in which are many particular Acts is sometime called by the name of one particular Act in it as The Supper of the Lord in which is Blessing Prayer Instruction Praise taking and breaking Bread and distributing Wine eating drinking and comemmorating the Death of Christ Act. 20.7 Act. 2.46 c. is called by the name of one particular Act in it even Breaking Bread When the Disciples came together to break Bread Paul preached c. Yea sometime that one Act is named so as to imply all the Ordinances Believers had in Fellowship among themselves and so the Temple of God Isa 56.7 his House where Sacrifices Offerings and burnt-Offerings and all Temple-worship was rightly used and so there Accepted is even therefore called The House of Prayer And so this Ordinance of Prayer in performance of which is Confession Petition Praise with bowing the knee lifting up the eyes the voyce the hands and sometime laying on of hands as it is sometime called Prayer sometime pouring out the heart c. so it is sometime named by one particular Act in it sometime by one Eph. 3.14 1 King 8.54 Psal 123. Judg. 21.2 2 Chron. 5.17 Act. 4.24 Joh. 7.27 32 33 34. 8.27 sometime by another sometime bowing the knees somtime lifting up the eyes sometime lifting up the voice but most frequently is the Ordinance of Prayer called by that Act in it of lifting up the hands Psal 8.2 When I lift up my hands c. and Psal 63.4 While I live I will lift up my hands in thy Name Yea the whole great suffering and so the Oblation and Sacrifice of Jesus
Joh. 5.12 2 Cor. 5.17 1 Thess 5.23 Gal. 5 22 23 1 Joh. 3.9 Eph. 2.10 1 Pet. 1.22 Phil. 2.13 Joh. 14.1 26 15 22 16 7 8 Rom 8.10 11 1 Cor. 6.19 Ro. 5.3 1 Jo 4.13 2 Tim. 2.14 1 Cor. 6.17 12.12 13 Eph. 4. 1 Joh. 3.14 Eph. 2.2 Rom. 6.11 13 12.8 9 Act 26.18 Eph. 5.8 1 Thes 5 4 Col. 1.13 1 Pet 2 9 Eze. 36.25 Zich 13 1 Isa 4.3.4 Eph 5.11 1 Cor. 6.11 Ro. 1.10 Eph. 2.12.13 14 15. Col. 1.21 Heb. 12.22 Eph. 2 3. Gal. 3.13 Ro. 8.1 2 Cor. 5.21 Col. 2.10 Ro. 5.1 8.32 3 1 Joh. 3.1.2 Eph. 3.15 that upon any account what ever is so called in respect of its fountain termed The faith of Gods Elect. 2. For the manner of their obtaining of this precious Faith it is by Gods giving to them that holy Spirit of his whereby he raised Jesus from the dead to raise them from their death in sin to quicken them unto newness of life endowing them with a new life with a spiritual gracious and supernatural habit spreading it self upon their whole souls making them new creatures throughout in respect of parts investing them with an abiding principle being a natural genuine fountain of all those spiritual acts works and duties which he is pleased to work in them and by them of his own good pleasure 3. 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 Upon the account of which inhabitation of the Spirit of Christ in them they have union with him i. e. one and the same Spirit dwelling in him the head and them the members 4. By all which as to their actual state and condition they are really changed from death to life and from darkness to light from an universal habit of uncleanness unto holiness and from a state of enmity stubbornness and rebellion c. into a state of love obedience delight c. And as to their relative condition whereas they were children of wrath under the curse and condemning power of the Law They are upon the score of him who was made a curse for them and is made righteousness to them accepted justified adopted and admitted into that family of heaven and earth which is called after the Name of God These alone are they of whom we treat of whose state and condition perseverance is an inseparable adjunct c. So far he For his stating the question about perseverance what that is I do not meddle with it may be consented in of all hands But for the faith and Saintship I shall consider it because he begins and ends his discourse or description of these with setting them forth as those alone of whom the discourse is Also having before confessed not to stand for the former kinde of faith And this he hath set forth is in such dark and unscripture-like language though many be quoted that let but the mixtures put in about the former kinde of faith beleevers and Saints Confessed True in its kinde be removed as being no parts of it as they are not And there is nothing in this description that will stand but what is found in that which will appear in every particular of his mentioned concernments and what is that then contended for let them be considered and the rather because there is but one true kinde of faith and all else false I desire therefore the Concernments may every one be considered according to Scripture and Scripture-language without prejudice CHAP. XV. Of Mr. Owen his first Concernment 1. HE saith these Saints and beleevers Eph. 2.1 2 3. By nature the children of wrath they are as well as others The Text is plain that the Apostle having said of the Gentiles They were dead in trespasses and sins where in times past they walked c. He saith of himself and the Jews That we also had our conversation among the children of disobedience c. And he saith not are but were by nature the children of wrath even as others or as some translate it as also the rest or as some translate it Naturally the children of wrath even as well as others But neither the Text nor any translation puts in that as the Jews conformity with the Gentiles That they were even as they dead in trespasses and sins though that in some sense were true of the unbeleeving Jews Rom. 11.16 Rom. 3 2. 9.4 Psa 147.19 20 John 4 22. Rom. 3.2 9 4 5. Eph 2.11 12. Rom. 3 9-19 yet not in full sense even as the unbeleeving Gentiles before the Gospel was sent to bee preached to them For the Jews were the natural branches Not so the Gentiles The Jews had the Oracles Covenants Promises and service of God committed to them Not so the Gentiles The Jews had the worship of the true God among them and so the hope set before them and therein means more abundantly to come in to him for receiving and enjoying the same by faith which the Gentiles had not Yet these Jews not by faith coming in Eph. 2.13 14 15 16 17 18 3 5 6.9 were no better but disobedient and the children of wrath even as the Gentiles Now by Christ the partition wall is broken down and by the Gospel the same priviledges with greater inlargement and more spiritual and effectual means given to the Gentiles yet notwithstanding whether Jews or Gentiles such as are not by this Gospel and means it affords Rom. 3.9.20 2 25-29 Joh. 3.36 gained to beleeve and so converted and changed in disposition and conversation what ever knowledge or means they have what ever humane righteousness or profession they have yet walking according to the wisdome and will of the flesh or according to the oldness of the letter they in respect of acceptance with God and eternal life are no better than others but under displeasure and wrath and in the same danger even as others The children of wrath and if here be put in dead in trespasses and sins it will stand even as others Now the difficulty lyeth in what sense Nature is taken for which I will not strive Let men take it in what sense by Scripture they will 1. If by Nature be meant the first or natural birth as men come from Adam by propagation and so sinners Rom. 5.12 18 19. and bear his image which is common to all men Then it overthrows the fancy of some a certain number of persons severed from others before they were born to be an elect people to Son-ship and eternal life for if any were so elect as Adams sons from eternity before the world was then were they not born or by birth The children of wrath even as others no there would be a great and wide difference in humane things men will easily discern it If
uphold in temptation To raise from the dead To meet Christ in the air I make no determination But I do not beleeve that so it is because neither the Scripture nor experience of any beleever so testifieth But of this I am sure That every one that beleeveth in Christ according to the working of this his mighty power in which is some distinctness intimated between this mighty power and the working of it He that beleeveth according to the working or forth-putting of the operation of this his mighty power whether more or less put forth too and in him he is accepted as a true beleever in him and of that Church whereof he is the head in whom all the fulness is Eph. 6.10 1 Pet. 1.5 And the exceeding greatness of his power is for and towards such And so not the present working of it or operation in them but the exceeding greatness of this his mighty power that is in him which he desired they might know is propounded to all the beleevers one and other that they might beleeve in it and be strong in it that so by it they might be kept through faith unto salvation Yet notwithstanding what the exceeding greatness of this his mighty power is towards such beleevers All such beleevers do not know clearly which if they did it would afford them unspeakable consolation though the full and perfect knowledge of it is not in any mortal man nor will so be in beleevers till the resurrection of the just no more than the greatness of the hope or that hoped for to which he called them or the riches of the glory of his inheritance in the Saints though growing in faith and in the knowledge of our Lord Jesus they by his spirits illumination be sweetly and in a measure cleerly and in respect of the first beginning of faith abundantly known which the Apostle acknowledging these to be beleevers sealed and faithful in Christ intimates them to be yet wanting in and so prayeth for it for them suitable to his instructions and exhortations to the Hebrews So that this place was wrong quoted for any other kinde of faith or manner of obtaining it serving nothing at all to such an end Eph. 2.1 5 6 7 8.10 Speaks of no other kinde of faith or manner or obtaining it Col. 1.23 24 2.13 14. Gal. 4.6 7 3. 5. Heb 3.1.6 c. or quickning in it but of that is compleat in Christ and a first fruits received through faith in him which was also in those mentioned among the Collossians and Galatians and Hebrews to whom those great warnings were given and so not at all to the purpose quoted for another manner of obtaining faith CHAP. XVII Of Mr. Owens second saying in his second Concernment IN explication of this New life the holy Spirit is given to quicken them unto He faith Enduing them with a new life with a spiritual gracious and supernatural habit spreading it self upon their whole souls making them new creatures throughout in respect of parts investing them with an abiding principle All this soberly Col. 1.4 5 22 23 24. 2.13 14. Gal. 4.6 7. 3. 5 4. Heb. 3.1.6 6 1 2 4 5. and according to Scripture understood is very good and true Nor is there any kinde of faith of the Spirits working received that can be called True in its kinde or upon account whereof any in Scripture are frequently termed Saints and beleevers if they be not in some measure in truth endued with this And all this in a good measure evidenced to be in those beleevers so warned and so in that faith and holiness affirmed to be in them the Collossians the Galathians and the Hebrews and confessed by the many expressions used by M. Owen in that kinde of faith and holiness which he saith also is really true in its kinde and wrought by the Spirit as hath been shewn in opening the principles c. and in setting down his expressions So that there is nothing neither in this saying worthy the least blame or refusal but to be received and confessed true and good But only his asserting it to set forth another kinde of faith and holiness and manner of obtaining it then besides that before confessed by him true in its kinde And his altering and stretching out some terms to make this faith seem to be of another kinde but neither will his quotations or terms prove or countenance the same or serve for that end at all Let his quotations be considered Matth. 7.17 Every good tree bringeth forth good fruit but accrrupt tree bringeth forth evil fruit Consider with this the 16 18 19 20. verses Matth. 12.33 Either make the tree good and his fruit good or else make the tree corrupt and his fruit corrupt for the tree is known by his fruit Consider with this also the 34 and 35. verses And consider with both James 3.10 11 12. The whole weight of the business for right understanding these parabolical and metaphorical sayings lyeth in knowing what is here meant by Tree whether the man in the substance of his soul and body or the ruling disposition in the heart of the man diffusing it self in all the powers and faculties of the soul or both these And then in what manner the one and upon what account the other Let these be every way considered And so 1 If we take the Tree simply singly directly 1 King 8.46 2 Chron. 6.36 1 Joh 1.8 10. Mar. 10 17 18 Heb. 9.5 Luke 20.36 and properly for the man in the substance of his soul and body then as all are naturally come forth from fallen Adam so we fell in him and come forth corrupt from him so there is no man living on this earth sinless and good yea there never was a man living on this earth good indeed but one that is the man Jesus Christ who is God over all blessed for ever So that in this sense there neither is nor will be found upon the earth any good man that may answer to those Texts till the resurrection of the just and then there will be such found So this is not the sense 2 If we take Tree for the disposition ruling in man which is neither the substance of soul or body simply considered but some infused inclination so as man in falling from God lost and deprived himself of his Image so there was a corrupt inclination or disposition ingendered and sprung up in his heart Rom. 5.12 Gen. 8.21 Jer. 17.9 Rom. 6.19 20 7.5 Eph. 2.1 2 3. 2 Cor. 4.4 from the word or lye of Satan in and by the Serpent suggested and by man beleeved which is full of aversness and enmity to God and prone to all that is contrary to the minde of God and his design whence flows manifold evil lusts and affections all strengthned and revived by a new plot of Satan in unbeleevers whereby he rules and so these lusts bring forth
evil fruits by the members of the body And because this cursed disposition was at first begotten by Satans lye beleeved and is retained and strengthned by his suggestions received Rev. 12.9 he is said to be the Deceiver of the whole world and because of the devillish nature of it being heated and fired by Satan Jam. 3.6 Matth. 15.19 the heart in which it dwelleth and ruleth is compard to hell deep and dark And out of this heart our Saviour saith proceed evil thoughts murders adulteries fornications thefts false witness blasphemies And where envying-strife and such evil fruits are the wisdom such profess comes not from above Jam. 3.15 but is earthly sensual devillish Now this disposition is an evil root an evil tree and he in whose heart this disposition hath the Lordship hath an evil treasure in his heart and so out of it bringeth forth evil things Matth. 12.35 And those that are one with and under the dominion of this disposition having no supernatural disposition to cross and crucifie this they are upon that account and so long a generation of wicked men of vipers and so evil trees Mar. 12.34 Luke 6.43 and cannot bring forth any good fruit at all But now on the other side such as from the holy Spirit testifying of Christ in the Gospel do beleeve that word or testimony of Christ Joh. 6.33 Rom. 1.16 1 Thess 2.13 which is Spirit and life so as they beleeve on Christ then there is by it effected in the heart not onely a reproof and dislike of the former disposition with its lusts 2 Pet. 1.4 5. 2 Thess 1.10 Rom. 7.22 2 Cor. 4.16 Eph. 4.22 23. Col. 3.9 10. Ezek. 36.26 2 Cor. 3.3.18 4 Cor. 2.16 Joh. 3.6 1 Joh. 5.4 Psal 32.2 Joh 7.37 38 39. Gal. 5 17 22 23. but also a new heavenly and Christian-like disposition is from the word and grace beleeved effected in the heart which is no part of the soul or body but an influence from Christ beleeved in and an infusion of the Holy Ghost that dethrones the old disposition from its lordly power in the heart and gets the throne and lordly power in the heart it self and this is called an inward man a new man a new heart a new spirit the Spirit and minde of Christ And this Spirit or disposition is born of the Spirit and so of God and so is Spirit and divine power is in it and it overcomes the world and in it is no guile and it is full of heavenly springs and holy and spiritual lusts according to the minde of God So that this is a good tree and brings forth good fruit and cannot bring forth any evil fruit And he that hath this disposition in his heart hath a good treasure in his heart Mat. 7.18 12.35 and out of the abundance of the good treasure in his heart brings forth good things And upon this account 3 As a man is one with and under this new and spiritual disposition in which by faith Christ dwelleth in his heart he even the man also so far is born of God Joh. 1.13 2 Cor. 5.17 1 Joh. 2.28 3.5 9. And upon this account a new creature and so far doth righteousness and sinneth not And so far in such a sense a good tree and bringeth forth good fruit and not evil But then this last is to be understood according to the expression and with such cautions as the Scripture hath given us thereabout For the man that is a beleever cannot be said to be a good tree and that he cannot bring forth evil fruit in so full a sense as the unbeleever is called an evil tree and that he cannot bring forth good fruit because the unbeleever is under the power of the evil disposition and hath not the supernatural heavenly disposition in him And so what light or motions soever flash upon him yet he is in the flesh and mindes the things of the flesh and walks after the flesh and cannot please God But the beleever though he be from under the lordly power of the evil disposition and the new and supernatural disposition hath got the seat in his heart and so the commanding power yet the evil disposition remains in his members and faculties still Gal. 5.17 Rom. â— 14 â—4 and so they are both in him the one lusting and warting against the other so as the beleever cannot do as and what he would so that though the new disposition be a good tree and can bring forth none but good fruit â—om 7.14 15 16 17 20 24 25. yet the beleever himself is under a double consideration One as man having the old disposition in him with its lustings through which he is hindred and captived and so sometime with the flesh serving the law of sin and death and there he cryes I am carnal c. And again as he is a beleever having the new disposition in him with its lusts and he under the power of it and so free and so there is I and I my self and I according to the inward man and I with my minde do serve the law of God but with my flesh c. And so far as with his minde he serves the law of God and walks after the Spirit so far he is a good tree and bringeth forth good fruit And that he may so do still there are two things taught him by Grace 1 That he hold fast his esteem and minding of and confidence in Christ Joh. 13.1.11 Rom. 7.25 8.2 Gal. 2.20 Gal. 5.16 18 23 24 6.8 Rom. 6. 8 1â— 13. 12.1 2. Gal. 5.16 18 24 6.8 Eph. 4.21 24. Col. 1.23 3.9 10 12. Heb. 3.14 Joh. 15.7 in whom this supernatural disposition or Spirit is and from whom it flows into and in all that by faith are united to him and not otherwise it is not nor doth abide in any separate from him or turning aside from him but as the beleever abides in him and lives by the faith of him 2 That by this renewing of his minde he with the word beleeved do oppose and resist the lusts of the flesh and side with sow too and walk after the Spirit fulfilling the motions of it And so they shall reap of the Spirit life ever lasting And this is the Spirits counsel direction and charge given to all beleevers without difference and so is the promise given and hope set before them So to the Romans so to the Galatians to the Ephesians to the Collossians to the Hebrews and by Christ to all his Disciples If they abide in him and his word in them If they walk after the Spirit they shall not fulfil the lusts of the flesh if they walk after the Spirit they shall live c. But if they sow to the flesh they shall reap corruption if they live after the flesh they shall dye But abiding in the faith they partake of Christ and by his
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
3.24 4.25 28. Rom. 1.1 2 3 they know also That what the Scripture saith the Holy Ghost saith the same o Gal. 3.8 Heb. 3.7 and what the Holy Ghost hath once said and testified as true in Christ he never altereth that Testimony but breatheth in it still and so where-ever written that remaineth Truth which proves this Objection vain Object 2 You understand not our meaning for we do believe in and magnifie Christ and the Scripture as much as you do but we have Christ and the Scripture within us and we believe that and speak that from inward and experimental Knowledge and the infallible Spirit and that we speak is the Minde of God but you believe in and magnifie a Christ without you and so believe and speak of and from the Scripture that is without you and so the true Sense and Mind of God which is infallible and from Christ and the Scripture within is to you a Parable and all you hold and believe is but fleshly and fallible Answ Here is still the former boasting and self-witnessing and self-exalting though with more discovery of Vanity Blasphemy and Pride or Atheism than the former as will appear to all that know who we mean by Christ and what we mean by Scripture For 1. By Christ in whom we believe we mean not An Imagination or Frame but the second publick Man the spiritual Man who not only out of us but before we in our Persons were and without any Motion or In-being in us did himself take our Nature being conceived by and born of a Woman a Virgin that was of the natural Seed and Lineal Descent of David and Abraham and Adam and so took a personal Body of his own in which he bore our sins on the Tree and was made a Curse and died for us and overcame Death and shook off all Mortality without seeing corruption in that Body in which being buried he rose again and appeared to and conversed with his Disciples and then in their sight departed from them out of this World in that risen Body and so ascended into Heaven and offered himself a sacrifice to God and sate down on his right Hand and in that now glorified Body remaineth in Heaven a great High Priest appearing before God ever-living to intercede for us This is The Christ our Saviour not to come to take flesh nor so coming nor so in us he hath done that already he was to do in his own Body for us and can die no more but is alive for evermore immeasurably filled with Spirit to send forth to us The right knowing of him is the original and right way of knowing all things and right knowing and worshipping of God is in the Confession of him thus to be already come in the flesh 1 John 4.3 and that Spirit that denieth this is the Spirit of Antichrist and he that denieth that This Jesus is The Christ he is Antichrist 1 Joh. 2.22 23. and denieth the Father and the Son And whoever believeth in This Jesus receiveth of his Spirit which imprinteth his Word and frameth his Minde in his Heart enriching him with his Consolations and so by Word Col. 1.25 26 27 and Spirit and Riches of Grace and not in bodily presence is Christ in Believers and in so being in them he is to them the Hope of Glory But whoever believeth not in this Christ without them and receiveth not the Efficacies and Frames within from the excellency of the knowledge of and Belief in him without so as he that is without in bodily presence is within by spiritual presence but come to undervalue him as without them and magnifie something within them All that within is but meer delusion which the ensuing Discourse will further shew so that the voice of this Objection being so strange the sheep will not hear it 2. And as for the Scripture we mean not by Scripture Ink and Paper nor Letters of A B C c. nor Syllables and particular Words nor Writing or Printing or a Book bound up in Leaves or rolled in Parchment But that we mean by Scripture is not the writing but the thing written not barely the words but the thing sounded forth and imported to us in the words And so the Almighty God that is Eternal without Beginning before all Things and without End Omnipotent Omniscient Infinite and Immutable the Creator of all things and his onely Son that was in the Beginning and from Eternity with him by whom he made all things and whom he sent forth made of a Woman and so Man the essential Word and the Holy Ghost proceeding from the Father and the Son the infallible Spirit that witnesseth the Minde of God This one God Three in One and this Minde made known to Men the Manifestation and making it known is the Instrumental Word of God whether inspired spoken or written And of this God and his Minde it is as so made known that we mean and when it is once by his Command and Inspiration written and put on record for us to make known his Minde to us Prov. 22.20 21 as now it is then is all this called Scripture and so when God had once by his Spirit preached the Gospel to Abraham this being after written by Moses is since called Scripture Now it was not Moses his Writing that did fore-see and preach nor the Book or Letters or Words written therein but the Spirit in that Testimony did fore-see and preach which being Written and left on Record is therefore called Scripture Gal. 3.8 And when the Holy Ghost had in and by David said to the People To day if you will hear my voice harden not your hearts This being once written and left on Record for Generations following Psal 95.7 the Holy Ghost is said where-ever that Scripture is given still to say it And to those to whom no probability that that particular Word was inspired into every of them Heb. 3.7 which was so given to Israel and Joshua Deut. 13.6 8. yet it being after written and left upon Record for his peoples use it 's said to them many Generations after Heb. 13.5 He hath said I will never leave thee nor forsake thee yea that which God spake to Moses in the Bush our Saviour it being written Exod. 3.6 said to the corrupt and erroneous Sadduces Have not you read that which was spoken by God to you saying Mat. 22.31 32 I am the God c. And so the Spirit in the Apostles teacheth us That whatsoever things were written aforetime Rom. 15.4 were written for our learning that we through patience and comfort of the Scripture might have hope Surely this written aforetime so long before we were was written without us yea without even those of us to whom that sentence was written and therefore written without in Leaves that they might have recourse to it and learn it and love it and so have it
come as a Thief h Rev. 16.15 as is not meant in the full and in every respect as a Thief for Christ will not come unjustly to take that is none of his c. but onely suddenly c. i Mat. 24.44 So the word Not in some sentences signifieth not at all k Exod. 20.13 17. Mat. 5.28 Rom. 7.7 in other sentences it signifieth not so much not so primely l 1 Cor. 1.17 16 15. and in some sentences it signifieth not onely but moreover m John 16 26. with 14.16 and divers other words whose import is not alwayes according to the full extent of the word nor alwayes in one sense but the sense imported is that which the sentence in which it is used carrieth forth and so by the whole sentence may be known 2. Not Hebrew and Greek words Rev. 19.10 1 Joh. 2.20 but the Testimony of Jesus is the Spirit of Prophecie and so the true Original and Medium for the right understanding of all spiritual and heavenly things and the true import of all the sayings of the Gospel as is foreshewn chap. 2. 3. That now God hath sanctified all Tongues to declare his Truth and make known his Minde in and to be praised and prayed unto in n Act. 2.6 8.17 Rom. 8.15 Gal. 4 6. they might as well write as they did preach to every Nation in their own Tongue when they writ to the Churches for ought any can say to the contrary though when their writings were collected they might by the great Clerks be put forth in the Greek Tongue onely yet in divers Copies and the Hebrew was translated into Greek before and we thank God both for Translations and the variety of them knowing the Truth of God to be one and the same and of the same Authority and to be received in the same manner as it appeareth in every Translation in every Tongue and Language as it was to those Act. 2. and to Romans c. 4. That the Light of Truth and Import to God's Minde to us in his sayings is the saying or sentence it self and not often in the Etymology of every particular word nor doth the Spirit of Light force to enter the heart lie in the force of the Etymology and copious and various sense of such and such a word of so many Syllables in such and such a Tongue as some would perswade of some words and therefore left them untranslated but in the Knowledge and Belief of the Testimony of Christ And therefore when words are used which are of common and known signification and alter not but set forth the sense as pertaining to the things of Christ in Translation or Explication it is all one and the same being the import of his sayings which believed the Light of his Spirit will go forth therein And so without amazing the people with some strange sense about the Etymology and signification of the word in the pure Hebrew or Greek have those that were infallibly led by the Holy Spirit done as the industrious Learned do know That Gen. 2.24 in Mat. 19.5 Mark 10.8 Ephes 5 31. 1 Cor. 6.16 That Psal 40.6 in Heb. 10.5 That Prov. 3.34 in James 4.6 That Prov. 11.31 in 1 Pet. 4.18 That Isa 11.10 in Rom. 15.12 That Isa 42.4 in Mat. 12.21 are all rendered as they were in the Translation then known and used among the people without mention of any other signification in the pure Hebrew And these are those we are to follow so that this Objection appears carnal and of no force to such as know this Object 4 The fourth Objection is by Queries and Rhetorical Perswasions when a saying is so full and plain that it cannot be denied in its import but that it is so said and that it 's true such a thing is yet then to darken that import and thing that it may not be known what it is The Objectors put forth Query upon Query and on the same Rhetorically perswade or disswade I might instance as if the saying be plain That Christ died for all Men then Query Did he so intentionally why then are not all saved If the saying be plain That Jesus Christ is the Mediator between God and Men and maketh Intercession for Transgressors Then it 's queried In what sort or manner or intent If the saying be plain That Jesus Christ is the true Light that lightneth every Man that cometh into the World Then it 's queried In what measure how far into what degree by whom and by what means c And many such Queries which when used with Rhetorick to withdraw from the Belief of the plain import of the saying they are meer wranglings with the Text it self and might be answered with this Job 33.12 13. That God is greater than man why dost thou strive against him for he giveth not account of any of his matters And we are not to dispute with him about his sayings but to believe them true and right whoever deny them Answ And yet for answer to this and the former Objections it is cleer 1. The Apostles shunned and used not such wisdom of Words and excellency of Speech or Wisdom of the Wise 1 Cor. 1.17 18 20. 2.1 4 6 13. Disputers and Prudent of this world or enticing words of Man's wisdom 2. They have also warned us to take heed lest any man spoil us through Philosophy and vain deceit Col. 2.8 after the Tradition of Men after the Rudiments of the world and not after Christ which observed will be an Antidote against all these gross and subtil troublers of Believers CHAP. 6. An Assay to remove the Objections of those that pretend Scripture seek to trouble Believers from believing the plain sayings of the Gospel with somthing as if it were in the Letters Epistles or Writings of the Apostles c. IN this I must not be large and shall therefore omit those that to evade Scriptures speaking of the extent of the Death of Christ for all alleadge Scripture speaking of his Ministration and of some Efficacies of his Grace in Believers and of their Priviledges and to gain-say the All and Every in the sayings and of the works of God alleadge Scripture using the word All and Every in the sayings and of the works of Men c. which all that are wise may observe as impertinent and I shall onely answer two Objections against the plain import of Scripture-sayings in the Testimony of Christ pretended to be by Scripture and leave the rest to the following Discourse Object 1 Christ himself spake many things to the people in Parables therefore many of the sayings of the Gospel are hard to be understood and have not the sense the words seem to import Answ True it is Christ spake many things in Parables that the Scripture might be fulfilled but to those to whom he spake them as well as to others he had fore-declared the Gospel in the Testimony of
the unchangableness of the state and condition of all such as are once or at any time beloved of God which by the story of the fallen Angels appears to be false and Mr. Owen in part if not wholly Page 33. disclaimeth this conceit yet the consequence not onely he retaineth but many other some avouching it for Scripture in their sayings and some in their Books and writing citing John 13.1 But he that will read that Text may see that that saying John 13 1. or any like it or a word or syllable importing such a sense cannot be there found for it is cleer in the words suited also with other places of Scriptures That the words there in John 13.1 do speak of Jesus Christ not onely nor chiefly as he was God but also and more directly as he was Man q Mat. 26.2 who not onely as God but also and rather as a Prophet spake as he had received of the Father r John 12.50 and that also of his sufferings and departure out of this world s John 16.28 which could not be meant of his Divine Spirit and Presence t Mat. 28.20 And this also is observable That he spake not in this place of himself onely as the Sacrificer and Peace-maker but also and more directly as he was a Minister of the Gospel and Peace-Preacher u Heb. 2.3 Eph. 2.16 17. in whose Ministration declaring the Peace made in and by him God was in him and by him reconciling the World to himself w 2 Cor. 5.19 Heb. 1.1 2. and the persons loved there spoken of were not all that God had from the beginning loved or that he doth now love but onely those that were not onely his own but even then in the World yea his own as then given him of the Father in the Gospel-Call and after the Call chosen by him to be his Apostles Messengers and Ministers x Luk. 6 13. John 6.70 to whom he gave the Words the Father gave him that they might be in his place and stead after his bodily departure to carry on his Ministration and beseech Men to be reconciled to God y 2 Cor. 5.18 19 20. Joh. 17.8 Prov. 9.2 3. And the Love spoken of in this place is his Love as a Shepherd and a faithful One using all holy means to keep and preserve and instruct them in the Name of the Father that none of them might be lost but be fitted for their present and after abiding and service for which cause he gave them both instruction and example z Joh. 13.2 18. 17.11 12 13. yea it is express here that Judas was among them a Vers 2 18. and though he was not one of them that in receiving his Words was cleansed b Vers 10 11. John 15.2 nor that said truely though rightly and so not in both respects well and from his Heart in calling him Lord and Master c Vers 13. and so not happy in doing the things counselled by Christ d Vers 14 17. and so no Lover of Christ e Vers 2. John 15.14 yet he was one of Christ's chosen Apostles f Luk. 6.16 one whom Christ loved and prayed for and did good to yea continued his admonitions with loving words to him to the end g Psal 109.4 5. Luk. 22.48 Mat. 26.59 but he dissembled with his Master being Adversary to him for his Love and refusing his warnings and counsels rewarded him evil for good and so and there-through became a Son of perdition and so loâ— himself h John 17.12 Psal 109.4 5. his sin being finished it brought forth death i Jam. 1.15 and he was then no more loved nor prayed for according to that which is said of such Rebellious ones All their wickedness is in Gilgal for there I hated them for the wickedness of their doings I will drive them out of mine house I will love them no more k Hos 9.15 It is cleer here they were once in his House and loved yet now because of so great wickedness no more loved And so Judas was once loved and prayed for and means used towards him unto the end till he grew to that height of wickedness in rewarding evil for good that against all warnings he persisted to finish his Transgression and then was he hated and cast out of his Office and no more loved but another to be put into his Office l Psal 109.3 4 5 6. Act. 1.16 26. Even as the fallen Angels were once holy and loved but after their wilful aspiring and leaving their place cast down hated and no more loved Yet in all this God is one and of one minde immutable and the change is in and upon the fallen Angels and such as are become like them So that this Text John 13.1 is mightily wrested and abused to be pretended to say Whom God loves once he loves for ever no word in the Text saying it and God's dealing with the fallen Angels and with others proclaims the falshood of that saying But of the fallen and reprobate Angels I may leave off to speak farther seeing there was found no remedy for them no Ransome no Saviour none to take their Nature and Cause in Hand so no Gospel to be preached to or by them no Prayers to be put forth for them no Commands to them to repent and believe the Gospel but Christ and Gospel and Prayers and all against them but of Mankinde fallen there is yet some better thing to say of them all after we have considered the depth of his misery in respect of the desperateness and remedilesness of it in respect of Mankinde fallen and all other Creatures CHAP. 12. Of the remedilesness in Man fallen to help himself and what an inconceivable and wonderful business it is that will help him if God discover and give it MAnkinde fallen as is before shewn into so great sin sinfulness and misery and under the powerful sentence and curse of the Law and under the displeasure of the Almighty and become an Enemy to him the door way and passage for God to extend and give forth the fruits of his Love and Mercy to Men and so for Men to return and come into favour with God again was shut and become impassible yea it was beyond the reach understanding of Men or Angels to open yea or finde out the way how such a door and passage might be opened again for Mankinde For 1. The holy and righteous Law under which Man was fallen Deut 27. â—6 Gal. 3.10 still required Obedience to the utmost of all the Righteous Affections and Services it obliged to or else to suffer the curse for the least short coming of its Requirings Psal â—9 7 12. Mat. 5.7 18. which neither Adam nor any of his Natural Race was able to answer in doing nor in suffering to overcome and this Law must not be abolished but fulfilled to every
the same things he saith He died for us gave himself for us died for our sins it would easily appear That where there is no distinguishing word in the sentence to limit That All Every the World and Us Our We are of like extent and indifferently used the one for the other but occasion to use these places follows only I shall note here some gracious essicacy appearing in this manner of using the words Us Our and We by the Apostles and unfeigned Believers 1. Luk. 18.11 Isa 65.5 Tit. 3.3 Rom. 7.14 24. Act. 14.15 1 Tim. 1.13 14 15. It shews and keeps them humble and low in their own eyes so as they are far from the pride of those that say I am not as other Men stand aloof from me I am holier than thou but knowing they were as ill as any and have the corrupt disposition still in them troubling them they judge of themselves still as Men Men subject to like passions with others yea as the chief of sinners in respect of themselves And so in relation to Men speaking of God's love to Mankinde can readily without making division say Us We Our including themselves with all Men. 2. They have found and do finde such satisfying peace refreshing Rom. 5.6 8. Phil. 3.3 7 8 9 10. 2 Cor. 5.14 and well-pleasedness in Christ as the Saviour of the World and propitiation for the sins of the whole World as he died for the ungodly and gave himself a ransom for all that they prize not nor take up their rest or glorying in any of their own excellencies in which they appear better than others but have their whole rejoycing and well-pleasedness in Christ yea even glad that the same is in him for others to receive which themselves have received and so speaking of him as the Saviour of the World and so of his Death Resurrection Ransom c. to others they can say without separation making in that respect from such as do not yet believe for us for our c. 3. Act. 14.15 Rom. 2.14 15 16. 2 Cor. 5.14 15 18 19 20. Yea this Grace received engageth them as debters to others yea to all Men they having and being Stewards of that Word and Grace which appertains to them that yet believe not to be declared to them that they might believe and this Grace enflameth them with love and desires that they might know and believe and so receive the same and therefore are ready to declare and in declaration of the Gospel to them to couple together with themselves in setting forth what Christ hath done for all Men and so to say Us Our We so graciously and in such heavenly manner have the Apostles in confession of the Truth of that which is true for all Men used the word Us Our We so Paul in his first preaching to the Corinthians 1 Cor. 12.2 who at that time when he first preached to them were carried about unto dumb idols according as they were led 1 Cor. 6.9 10 11. sacrificed to and had fellowship with Devils and so were Idolaters many of them Fornicators Adulterers Effeminate Abusers of themselves with Mankinde Thieves Covetous Drunkards Revilers Extortioners 2 Cor. 5. 20 21. yet to these in preaching Christ the propitiation for the sins of the World he coupled himself together with them in shewing for whom Christ hath done this saying 1 Cor. 15.3 I delivered unto you first of all that which I also received 2 Cor. 5.21 how that Christ died for our sins according to the Scripture he was made sin for us according to that he was delivered for our offences Rom. 4.25 and raised for our justification still declaring the choise benefit received and enjoyed by those that in believing did receive him 1 Cor. 6.11 2 Cor. 5.18 but asserting the Truth thereof in Christ for others that they might believe in which sense Us comprehends all Men and so appears to mean all men Tit. 2.11 14. and yet farther appears 3. By minding and considering some particulars requisite to and included in the Oblation and Sacrifice of Christ that it might be fit for us and all minded to us in saying He gave himself for us Tit. 2.14 as his being made flesh Heb. 2.11 14. Luk. 3.38 Act. 17.26 and so having a Body without which he could not have been a fit Sacrifice for us and in this he took the Nature of Mankinde of Abraham of Adam of all Men in this no difference If any would put a difference in his coming of the Jews Rom. 17.5 15.8 and to them it is answered That was to confirm the promises made to the Gentiles And look to the beginning and we shall finde he came not only of Jacob Isaac Abraham Mat. 1.1 the Fathers of all and every of the Jews but of Noah Lamech Methusalah Enoch Jared Malaleel Cainan Enos Seth Luk. 3.36 37 38. the Fathers of all and every both Jew and Gentile and of Adam the Father of all Men and so hath the Nature of Man which is common to every Man alike created in the first Adam alike also being in the Nature of Mankinde he was made under the Law under which Mankinde was fallen Gal. 4.4 Rom. 3.10 11.19 20. 11.32 Gal. 3.22 2 Cor. 5.14 15 10. Rom. 14 9-12 that so the sins that Law so charged with might be charged on him to redeem them that were under the Law and that is expresly all the World and every mouth all men and being under the Law he died for our sins and that is expresly said to be for all men yea even all those that must appear before his Judgement-feat yea he was set in his publick place and glorified in Man's Nature to be a publick Man to do that wonderful business yet to effect it made a little lower than the Angels in being Man mortal all to this end That by the Grace of God he might taste death for every Heb. 2.6 7 14. which can be no less nor other than every of that Nature in taking which he was for a while made lower than the Angels and that is every Man and being risen for our justification he offered up himself a Sacrifice to God and so gave himself a compleat Ransom to God And this is express to be for all Men where it is assirmed God our Saviour will have all Men to be saved c. and this given as the ground and proof of his will For there is one God 1 Tim. 2.4 5 6 7. and one Mediator between God and Men indefinitely and universally Men yea here is God and Men and no Man excepted but one who is Emmanuel and the Mediator between God and Men even the Man Jesus Christ who gave himself a ransom for all this is that by vertue where of he mediateth and so was first given for those for whom he mediateth Heb. 9.15 his mediation being by the vertue
12.9 10. to be a speaking against and blaspheming the Holy Ghost in that evidence he gives of Christ and the power and goodness of God in and through him and so it is a willing persisting in contempt and refusal of this Grace in the Mediator when evidenced by the Holy Ghost and so rising up in opposition against his Testimony and strife till he hath finished his Testimony and strife with them for till then the Mediator is mediating for them with God and striving with them by his good Spirit so as in all their sinnings against him though they grieve and sin against the Holy Spirit yet there is forgiveness with him and so hope while he by his Spirit in means is striving with them yea if that be all the dayes of a Man's Life though to all it will not be so But when a Man hath wilfully despited this Holy Spirit after Light and so long and often that he is wholly taken away and the Man given up to Satan and so become of the Serpentine seed then is there no more forgiveness after because there is no other Sacrifice for him and this he hath utterly renounced and this sin is found in such according to the means and light in the means with which the Holy Spirit had been testifying to them and striving with them as may be seen by comparing the Scriptures in the Margent in which sin Prov. 1 24-31 Jer. 6.16.30 Ezâ—k 24.12 13 14. Heb. 10.29 according to the light and power extended to Men in the means less or more is the most high degree against the Father in contemning and ill requiting his love and graciousness and treading under foot his Son whom he hath sent and been giving to them and the highest degree of sinning against the Mediator the Man Christ in counting as common and prophane that precious Blood and sacrifice of his with which they were bought and so given into his dispose to shew favour to and some in some measure sanctified and the highest degree of sinning against the Holy Spirit in his gracious tenders of Grace to them And it is most properly called The sin against the Holy Ghost because the goodness of God in the first Creation was manifested without a Mediator to Man in innocency and so no need of this sanctifying work while Man was naturally holy and the Goodness of God in the Redemption wrought for Men though manifested in works of mercy through a Mediator yet Men so blinde and weak that they come not in thereby through the Mediator unto God therefore God out of his abundant Grace stretcheth forth his Hand by sending through Christ the Mediator and in his Name the Holy Spirit in the means he useth to enlighten the Mindes and move at the Hearts of Men that they might see believe and so turn and after some of their resistings reneweth his strife with more light and power yea if they yeild not then with some reproofs and chastisements And if after all this they sin against light and willingly persist despiting till they have wholly despited the love of the Father discovered by the Spirit in the Blood of Christ and the Blood and Sacrifice of Christ by which Peace was made for them and by and with which the Spirit hath been working on them and herein despited all the Light and Reproof and gracious Allurements and Bands of Love by the Holy Spirit streamed on them to bring them in to God Heb. 10.29 6.6 and so persisting till given up this proves a third sort and degree of sinning for which there is no sacrifice yea which contemneth the sacrifice in which is help for all sins of both the former sorts yea for all but this casting it off Fourthly and lastly These forementioned two sorts of sins so offered for by Jesus Christ as is said appears by the Scripture-Declaration how and in what manner and for what manner of sins and sinning God doth reprove charge and condemn Men either to Correction Judgements or Eternal Condemnation which since Christ undertaking and his Oblation considered we shall never finde to be for fins simply as fallen in Adam nor yet simply for their natural and necessitated weaknesses and swervings having no remedy afforded them to help much less because Christ died not for them or used no sufficiency of mean toward them by which they might have received help yea the manner of God's proceeding with Men witnesseth That Christ died for them and hath discharged the first debt for them and used means in good will and for good to them whence he saith Gen. 6.3 My Spirit shall not alwayes strive with them And so proceedeth in charging with Sin Reproof and Condemnation Prov. 1 24-31 9.12 Isa 1 2-15 5 4-8 Ezck. 24.13 Icr. 6 16-30 Mat. 23.37 Ioh. 3.19 Because I have called and ye refused I have stretched out my hand and none regarded ye would none of my counsel ye despised all my reproof ye refuse to hearken ye harden your hearts c. I would and ye would not And this is the condemnation that light is come into the world and men love darkness rather than light Which is another manner of Charge and Condemnation and for another manner of sinning putting under another manner of guilt than as Men fell in Adam And these are every way directly Men's own sins for which there is cleansing and pardon to be received in and through Christ till the Grace of his Oblation testified by the Holy Spirit be wholly despited but these things are shewn before and will be more in the after-Discourse only I have been thus large to shew that Christ offered his Oblation both to take away the sins Mankinde was fallen into and to procure authority and fitness to take away the following evils found in Men by offering it to God and for the making that known and taking away the following evils by application of the vertue of his Oblation to Men of which in his Intercession And yet farther to shew for what he gave himself for us it was 3. That by this Sacrifice so offered he might become the Lord of of all Men and Saviour of the World that so he may rightfully dispose of them and use such means to make known his Death and Sacrifice and the Ends and Vertues of the same to them as he being one with his Father in his will and design pleaseth and so to reprove and comfort Rom. 14.9.12 Psa 2.6 7 8 9. or abase and exalt accordingly as he pleaseth and this is express For to this end he died and rose and revived that he might be the Lord both of the dead and the living c. 2 Cor. 5.15 answerable to the promise made to him by the Father on that account and so it is said He died for all that they which lived each in their several ages should not kenceforth from the making this known to them though before they did live
12 And when they come to be discouraged by the tongue of the Egyptian Sea with its seven streams or the great River Euphrates as the Israelites of old by the Red-Sea may not the Lord destroy and divide the same Isa 11.15 16. literally that such as are thereby hindred may go over dry-shod and metaphorically in overthrowing the Turkish and Egyptian Enemies for the time that those that are thereby hindred may come into their Land Rev. 16.12 yea and in that coming rejoyce much as Israel when they were passed through the Sea and saw the Egyptians drowned and yet upon some Trials Ezek. 20.34 38. have many rebellious among them still in due season to be purged out as it was with Israel of old may there not in all this time as in the time of Moses contest with Pharaoh and leading the people through the Sea in during the peoples grievances till they were fed with Mannah and in some settled order that Jethro kept Moses Wife and Children and then brought them to Moses and gave advice to Moses even so the Gentiles or People of the Nations some of them be very serviceable to preserve help forward and bring in of the people of Israel into their own Land Isa 49.22 and advise and help forward toward their settlement and yet after all this as Israel of old had many and great Plagues and Wars with many and great Kings till the Rebellious were purged out as well as those Enemies overthrown so these also have like Troubles and Wars with like Afflictions and Purgations Zech. 14.1 2. as well as Victories And after all this as they of old had a Jordan to pass over and a Jericho to overthrow so these shall have their potent Enemies and Besiegers to try them more Dan. 12.2 and for God to shew his Wonders more among them this their being in their own Land being a Metaphorical Resurrection of which some are to shame and some to contempt their first Conductors being not so prosperous as to be Instruments of the conversion of the generality of them no more than Moses and Aaron of old yet God may be so gracious to them as to Israel of old in giving them a Joshuah to be their Leader so to send Elijah the Prophet Mal. 4.5 6. Isa 31.8 9. Isa 66.19 20. to turn the hearts of the Fathers to the Children and the hearts of the Children to their Fathers and upon this the great Conversion among them and many not before come in to them now coming with weeping and supplication And as Rahab was helpful of old so now the Gentiles may also be more abundantly serviceable to fetch and bring them into their Land and the Enemies still opposing while God is by his mighty power as of old dividing Jordan and taking the shame of Egypt off from his people and to overthrow Jericho about to shew his great wonders and to take the shame of all people from off his people Israel and free them from all Captivity the Enemy still strengthening themselves to oppose then in that strait as to Joshuah of old so to these now Jesus Christ himself appears and comes and all the Saints with him Zech. 14.3 4 5.9 and gives the total overthrow to the Enemy which being done the last 45 yeers is expired I determine not things to be done according to my expressions but such-like things and in a true sense according to the expressions of the Scripture quoted will be done yea even so that it will be done to them like as it was to Israel when he came out of Egypt So that when the 45 yeers are out is easie to be known but when they begin whether at their first assay to enter or in their beginning to settle I know not but could I surely know of the least beginning of these things I should as assuredly know the Lord is so nigh coming as that as one might say he is risen up and on his march and if the 45 yeers be not entred they will presently enter So for Israel and now for our selves that are not natural Israel we may learn something for our information about the time of the coming of our Lord and Saviour Jesus Cnrist in comparing the things and events coming to pass with Israel of old from their coming out of Egyyt unto the first coming of Christ with the things and events coming to pass with and among Christians from the first coming of Christ 1 Cor 10.18 vers 1.6 11. to the second and glorious coming of Christ we are in many things willed to behold Israel after the flesh and they are affirmed to be figures and examples for us and those things to be written for our warning and instruction and concerning God's dealing with them in giving them the Law by Moses and their demeanor towards him Christ uttered a Parable which may be read Mat. 21.33 34. and Luk. 20 9-17 and so for his dealing with Christians from first to second coming and their demeanour towards him he uttered a like Parable which may be read Mat. 25 14-30 and Luk. 19 12-27 Therefore it it is useful for us to consider and compare the same things in reading the Histories of them and we may discern there is hath been and will be some Agreement 1. When God by Moses the Mediator gave them the Law and set their Priesthood Sacrifices and Temple-worship in order the people were generally and many of the Captains and Levites stubborn and rebellious all the dayes of the personal Ministration of Moses so in the dayes of the personal Ministration of Christ the Mediator of the New Testament while he was ministring the Gospel and working Miracles to save the lost sheep of the House of Israel to whom in Ministration he was especially sent yet while he was chusing Apostles and Evangelists and giving them his Gospel and his Ordinances to have ministred to them yet were the people generally with their High-Priest and Priests and Lawyers stubborn and rebellious and but few of them that came in to believe on him 2. In Joshuah's time when Moses was taken away the people were more generally obedient and followed the Lord more fully though some trouble by Achan And so in the dayes of the Elders that out-lived Joshuah So in the Apostles and first Witnesses dayes after Christ left the World and went to the Father both Jews and Gentiles came in apace the Churches encreased and prospered and grew in Grace and kept the Faith sound notwithstanding some harm done by false Prophets for the Spirit of Antichrist began even before their departure to work yet the Churches kept the Faith sound in their dayes and in the days of the Churches of those first times that next succeeded them and received the Gospel from their personal Ministration 3. After Joshuah's time and the time of the Elders that out-lived Joshuah the people learned the manners of the Nations and went
a whoring after their Gods and God delivered them often into the hands of their Oppressors yet in mercy ever and anon in their distresses be raised them up Saviours or Judges So after the time of the Apostles and first Witnesses and the time of the Churches next succeeding them according as the Apostles had foretold wolves did enter in among them and men speaking perverse things rose up among them and something now they inclined to adorn them with the Wisdom and Learning of the Gentiles in Philosophy and other such-like Arts and excellency of Speech as the Gentiles gloried in and likewise with such worldly Excellencies and Superiorities and Dignities for Church-Order and Offices as might suit the same and so humane Traditions and Superstitions begun to spring up and God deeply chastned them and suffered the Enemies to load them with many Persecutions yet in their cries he still gave them some Deliverances and preserved to them many good and faithful Teachers 4. After those troublous times of Israel God gave them more peaceable times with the enjoyment of the purity of his worship in the days of Samuel Saul David Solomon his worshipping right to Judah in following Kings Raigns for a time so God was pleased after terrible Persecutions to give to the Christian Churches rest and peace in the time of Constantine and some other Emperours and Kings after him so as the Churches began for to encrease and flourish both East and West for a time 5. After Israel had long enjoyed these flourishing times they grew full and fell into Divisions and then ten Tribes rent from the House of David and fell to superstition in worshipping Jeroboam's Calves and after to more gross Idolatry in worshipping Baal till they were carried away into Captivity and are not yet returned but Iudah still worshipped the true God though polluted with many defilements of Israel's Superstition so the Christian Churches after a while of enjoyment of these flourishing times grew full and through pride and covetousness of their Bishops aspiring for pre-eminence fell into many Sects and Divisions and what Divisions in Churches and between the Churches East and West is by many recorded till many Churches that were famous in the first times had their Candlesticks removed and Mahometans now possess their place and they are not to this day restored The other Churches specially Westward still retained the Faith though defiled with many humane inventions and superstitions 6. After Israel's Captivity yet Iudah repented not of the defilements among them but though for a while continuing with God yet by degrees they fell to provoke him so with their Idolatries that he caused them also to be carried away Captive to Babylon for threescore and ten yeers so also after the removal of so many Churches Eastward the remaining Churches VVestward did not repent of their defilements with humane inventions and superstitions nor of the pride and covetousness of their Bishops and though for a time they held the Faith yet by degrees they fell to more superstitions so as they provoked God and made way for the Man of sin till he got his Seat in the Temple of God and therewith a worldly power also and so exaited himself above all that hath Imperial Majesty and so God being provoked left the outward Court into the hands of the Gentiles and being filled with Idolatry and Superstition the Holy City is by them trodden under foot 1260 yeers all which time the VVitnesses prophesie in Sack-cloth and all the upright are as Captives in Babylon mysterious Babylon 7. The Jews after their first coming out of Babylon they set on building the Temple and worshipped God according to the express and plain import of the Letter or VVords of the Law and were commended for it and encouraged by the Prophets and so they prospered for a time so the Christians after the first coming forth from the gross darkness delusions and Tyranny of the Man of sin endeavoured collection and reformation of Churches and held forth the Gospel according to the express and plain import of the Letter or words of the Scripture and for a time though in persecution they prospered and the word of the Lord grew and encreased 8. After this the Jews fell no more to the Idolatry of Jeroboam or of Baal nor to any willing or openly professed Idolatry of the Heathen yea they were zealous against it but in their zeal they ran into many over-strict Interpretations of some part of the Law and over-loose in some other parts of it and found out many Inventions and Devices pretending to Humility Devotion and Holiness which they took on them to observe and so by Tradition kept them appearing herein very holy and all that did not know and yield up to the same they counted as sinners publicans and prophane And thus they continued though under the Roman power till the coming of Jesus Christ So after the coming forth from the Man of sin these reformed Churches fall no more to such gross Idolatries but testifie against it yet with their humane Learning and Wisdom they content not themselves with the plain sayings of the Gospel but study and strain for Interpretations and so have framed by their School-Arts such appearing-exquisite Opinions and Rules also for Church-Government and certain Observations pretending to great strictness zeal devotion and holiness which taken up as a Tradition from one to another must be maintained and observed and they that do not observe the same are counted either factious or prophane And thus they continue till neer the coming of Christ 9. After the Jews had some Generations walked thus God sent among them John the Baptist in the Spirit and power of Elias the immediate fore-runner of the Lord's first coming by whom the way of the Lord was prepared and many discipled for the acknowledgement of him but those zealous ones received him not but rejected him though divers Sects among themselves Pharisees Sadduces and Herodians c. So after the reformed Churches have some Generations continued thus God stirs up some of his Servants to declare the Testimony of Christ plainly in the three forementioned Branches and therein the Love of God to Mankinde with the Priviledges of Believers and so to call to Repentance of the Doctrines and precepts of Men and to receive the Testimony of Christ and look for his coming and some here and there do imbrace it but very few of the wise and zealous Observers of the Doctrines and Traditions of their Fathers will receive it but oppose it earnestly though many divisions among them 10. When the Jews had had their time and God dealt thus with them and their sin ripened in opposing John c. then came Jesus Christ among them but these great Ones opposed him also so when the Gentiles have had their time and God hath dealt thus with them and their sin is grown ripe in such opposition of light then comes Jesus Christ personally with all his
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.
4.14 Act. 13.47 Isa 42.6 7 8. Luk. 2.31 32. Gal. 3.16 26 29. Rom. 8.23 25. and is thereby become and fitted and ready to do God would in and by the Gospel of him lay him in Sion for a Foundation that by Sion he might be so discovered to others that whoever believeth on him should not be ashamed and so he would cleerly declare and set him forth for his Salvation to the ends of the Earth the Saviour of the world that all the ends of the Earth might look to him and be saved And 1. To give him in making him known to be a Light to the Gentiles even to such as are blinde deaf and so dead and know him not to open their eyes and ears and move in their hearts that they in beholding and believing might come in to him and so receive a spiritual birth and become of Abraham's Seed 2. And for a Covenant to the people that receiving and enjoying him by Faith they might in knowing and enjoying their interest in him know and enjoy their interest in the Everlasting Covenant for the inheritance and Kingdom made with and confirmed in Christ first and in and through him with Abraham Isaac Jacob David for them and all the spiritual Seed who in believing in Christ are interessed in the same and receive a spiritual first-Fruits thereof that they may with assured hope wait for the fulness till another Day when in performance it will be made with them 4. the second coming of Christ in his glorious return when he shall come to raign 1 Thes 4.15 Col. 3.4 and all his Saints with him Zach. 14.9 And so 1. That a little before his coming Elias shall come to the Jews and Israelites Mal. 4.5 6. Mat. 17.11 12. to turn the hearts of the Fathers open the minde of the Prophets to the Children and to turn the hearts of the Children to the Fathers helping them to understand and embrace and so repent and turn and so to prepare the way of the Lord 's glorious coming as John Baptist came in the Spirit and Power of Elias to prepare the way of his first coming in the flesh in meekness and so our Saviour affirmeth both that Elias shall come and is come He that is come spoke of Mal. 3. He that still shall come spoke of Mal. 4. 2. That before the coming of Christ personally Hos 14.1 2 3 4. Zach. 14.1 Dan. 12.3 11 12. the Jews and Israelites even all the twelve Tribes of Israel shall by some instinct or motion or medium used by the Lord be stirred up and gathered to Jerusalem from all ends and quarters of the World to Jerusalem in Canaan and be exercised with great wars and troubles for about forty five yeers before the coming of Christ 3. At his coming he will work wonders as he did in the Land of Egypt and in dividing the red Sea so drying up Euphrates Isa 11.11 12 16. Jer. 31.8 9. Isa 4.9 18 23 Jer. 31 13 15 16. Dan. 12.2 12 13. Heb. 11.35 1 Thes 4.14 18. Ezek. 37. Isa 19.23 24 25. and making way for the Israelites to come over and move the hearts of many to bring them so that all young and old men women with child lame c. even all of the twelve Tribes both Israel and Judah shall come and be joyned in one yea in his visible appearance when he is so come those that sleep in the Lord whose bodies are in the dust shall rise and be with them not onely Abraham and all the Fathers before and since but even the young children slain in Bethlehem and all that sleep in Jesus both Houses of Israel joyned in one never more to be divided and of the Gentiles joyned with them a great Congregation 4. In his coming with all his Saints and being so come Isa 11.4 9.5 60.1 12. Zach. 14.3 16. Isa 65.12 17. Jer. 31.33 34. 32.37 40. Dan. 2.44 7.14 Isa 9.7 24.23 66.5 13. Zach. 12 6. Luk. 1.32 33. he shall slay all the wicked and overthrow the worldly Powers even all that will not serve him and his People with the Rod of his Mouth and the Breath of his Lips which slaughter will not be like other battels where blood is shed on both sides for in this the wicked onely shall be destroyed with burning and fuel of fire which Battel fought Then will he make the Heaven the Earth new for his people to inhabit and make in performance the new and everlasting Covenant with all the People and then shall he receive the Kingdom from the Father and sit upon the Throne of David even in Jerusalem and all Nations shall be gathered to him and serve him and he shall rule over them Isa 2.2 4. Mic. 4.3 4. Dan. 7.14 and the Saints that come with him shall rule under him and with him so as all the Kingdoms under the whole Heavens shall be given also to them Dan. 7.27 Isa 32.1 14.1 2 3. 5. His Government shall be with Justice and Equity full of Glory Isa 9.7 11 60 65.14 20 66.12 c. Peace Plenty c. and all Creatures at peace one with another yea then the everlasting Sabbath kept and continual Halelujahs sung but I must proceed no further unless I should transcribe a great part of all the Prophets which all that have an heart thereto may read It is enough that the Apostle affirms of the first coming of Christ and so of his Ministration Sufferings Death Resurrection Ascension and being contained in the Heavens till the time of the restitution of all things Act. 3.18 19 20 24. and how in the mean time he spiritually sends Jesus Christ in the Gospel-Ministration to bless us in turning every of us from all evil wayes and that he will in his times send forth this Jesus Christ that hath been thus fore-preached to appear visibly and that then the times of restitution and refreshing shall be from his presence and saith That not onely Moses and Samuel but also all the holy Prophets that followed have spoken and fore-told of these dayes Rom. 16.26 Act. 26.22 and so of these things and that the mystery of Christ is by and according to the Scriptures of the Prophets made known for the obedience of Faith to all Nations and that they said no other things but what Moses and the Prophets did say should come so that the Revelation was now exceeding great and cleer and no more nor further Revelation vouchsafed till the performance began and then of no other but the same things in cleerness and mystery opening manifested And as God chose these Prophets 1 Pet. 1.10 11 12. 2 Pet. 1.20 Luk. 16.29 and furnished them with his Spirit to make known the Testimony of Christ according to this Revelation so they have left it on record in their writing in which it and so they are still with us in viewing of whose
filling them with the holy Ghost 1. Of the first way of the Manifestation of Christ by himself Jesus Christ was manifested and did manifest himself in the very acting and sensible demonstration in himself of all those things fore-told concerning him to be done in upon and by him in his first coming as to say his immediate coming on the appearing of his Messenger and fore-runner and so his conception and birth having the very nature of Man born of a Virgin that never knew Man that was of the Seed of David Abraham Noah Adam born in Bethlem altogether sinless yet having the weaknesses and infirmities of Man's Nature his flight into Egypt while Rachels Children were slain his return to Nazareth and being called a Nazarite his Baptism with the Testimony of God concerning him his fasting temptations victories his poverty and mean life among men his travellings preaching cures miracles his calling Disciples and chusing Apostles and seventy and sending them forth to preach his being persecuted by the High-Priests and Priests Scribes and Pharisees his being betrayed by one of his called Disciples and chosen Apostles the scattering of the rest from him his agony and bloody sweat his being arraigned condemned scorned and crucified between two thieves the souldiers giving him vineger and gall and parting his raiment his bitter cry on the cross his committing his Spirit to God and so his giving up the Ghost and dying and so his death and his burial by two rich Men laid in a rich Man's tombe in which never any man before lay his Resurrection the third day and so victory over death his appearing to his Disciples after his Resurrection being seen and heard and felt by them and giving commandments and commission to them and blessing them ascended up in their sight to heaven testified by an Angel that he even the very same Jesus shall so come again as they saw him go up into heaven his being received and set on the right hand of God and his sending forth the holy Ghost with plenty of spiritual gifts testifying the certainty of his coming again in glory a glimpse whereof three of them had fore-seen in his transfiguration so that he appeared to be and to have suffered and done and shed abroad all that God by the mouth of his Prophets had spoken of him concerning his first coming so that he hath now fully come in the flesh and done all this work and is not now a dying and doing it or so to do it over again he hath finished the work given him to do at his first coming in his own person on earth and in and by him is fulfilled all that the Prophets spake concerning the first coming of Christ so as in no other ever was or will be so that this Jesus is the Christ and hath been thus manifested and so manifested himself to be and this manifestation given in his first appearing to the first Witnesses of his Resurrection for all that should after believe on him that it was manifested by the appearing of our Saviour Jesus Christ 2 Tim. 1.10 Joh. 2.11 1 Pet. 1.20 21. Joh. 1.1 2 3. Act. 10.41 42. in doing all this is expresly affirmed that it was so manifested for all that 〈◊〉 by the discovery of him and his spiritual operation believe is also expresly affirmed that it was manifested to these first witnesses in this manner who both heard and saw and handled him is expresly also affirmed and that they declared that we might believe and the things that were by the Prophets so foretold and written of him as hath been foreshewn being so fulfilled and manifested in him Act. 13. 17.2 3. 18.28 Rom. 16.26 Luk. 1.1 2 3 4. Joh. 20.31 they did according to the commandment of the everlasting God make known him to be the Christ and make him known according to the revelation of the mystery by the Scriptures of the Prophets and have written and professed to write these things that we might know the certainty of them and so that we might believe that Jesus is the Christ the Son of God and that in believing we might have life through his Name and according to all this Jesus himself witnessed and affirmed also the Truth of John's Testimony concerning him and how by the works done by him and by voice from Heaven Joh. 5.33 36 37 39. the Father did bear witness of him and how the Spirit in the Scripture did bear witness of him and that eternal life is in him And this the first way of Jesus Christ revealing and manifesting himself to his first witnesses CHAP. 8. 2. Of the second way of our Saviour's revealing and manifesting of himself and the things of him to his first witnesses of it IEfus Christ besides this actual manifestation did also in his performance and bodily ministration vocally and audibly teach the Gospel according to the revelation of the mystery to the first trusters in him and witnesses of him after his resurrection and so he taught them 1. That he is the Massiah the great Prophet and high-Priest and King of Israel the Son of God and the Son of David Mat. 16.16 20. Mar. 8.27 Luk. 9.20 Joh. 1.41 49. 4.25 26 42. 6.69 the Christ the Saviour of the World spoken of by all the Prophets 2. That for estecting his business in all his Offices that he may be manifested to be such a one and thereby have a Seed saved and justified by him to serve him Isa 53.10 11 12. Psa 68.18 21. 2.1 9. and to enjoy the Kingdom with him and Nations for him and them to raign over he must first suffer and die and rise again and ascend into heaven and receive the fulness of the Spirit in the Man and send forth of the same to Men that Repentance and Remission of sins may be preached in his Name to all Nations and so he on rightful terms judge all according to that fore-written of him and therefore from that time that he had instructed them that he was the Christ Mat. 16.21 Mar. 8.31 Luk. 9.22 Luk. 9.29 30 31. Mat. 17.12 Mar. 9.12 Mat. 20.18 19. Luk. 9.44 the Son of the living God the Saviour of the World he then began to shew and teach them that he must go unto Ierusalem and suffer many things of the Elders and chief-Priests and Scribes and be rejected of them and be killed and the third day rise again yea this was spoken of between Christ and Moses and Elias in their hearing when he was in his transfiguration before them and after on that occasion by himself to them and often after on other occasions yea he teacheth them a reason of the necessity of it namely for taking away sin and overcoming death and so having an innumerable generation according to that said Hebrews 9.22 2.14 Isaiah 53.6.7 8. and so he taught saying Verily verily Joh. 12.24 I say unto you except a corn of wheat
be a sober Questioning as in 1 Cor. 14. at large And the other Help is Helps in Government which is to be used when and in such times and places as they may be enjoyed And this is to ordain certain Brethren into certain Offices and set them in the same for better carrying on of the Ministration in the several and great Societies and Assemblies and for the comfort and enlargement and more orderly and beautiful proceedings in the Church and of the Affairs in her Assemblies and for convincing and stopping the mouths of unbelievers that may come into their Assemblies to hear them And these Officers chofen into these Offices Tit. 1.5 7. Phil. 7.1 1 Tim. 3.1 2. 5.17 Phil. 1.1 1 Tim. 3.8 10 12 13. are first Bishops or elders for both these Names are the Names of one and the same Office And secondly Deacons called also Ministers And about these the Gospel affords us many Directions some intimate some express all plain which for understanding I will instance some as 1. Act. 14.23 20.17 28. Col. 1.7 4.12 That these Offices appertain to the Church the Officers are to execute their Office in to the Church in those Assemblies for and in those Assemblies where they are chosen and set Act. 11.19 20 24. 15.22 32 as for their preaching to the World Unbelievers or service they may do in other places or Assemblies it is by vertue of the Gospel in their hearts and the spiritual Gifts received and so with Churches consent their Authority is from Heaven by which any of their Brethren so gifted and according to their Gifts may do the same as well and as approvedly of God as they 2. That there is nothing in these Offices or given therein to these Officers to do Pet. 2.25 Mat. 20.26 27 28. Joh. 13.13 14 15. Act. 1.20 but what was vertually in the Church before it chose them and which she had Authority from Christ and Love in her Heart to lead her to do for Christ himself is the chief Bishop of our Souls and when he was on Earth he was as a Servant Deacon or Minister also and did in that give us example 1 Pet. 5.1 2 Cor. 11.28 Act. 4.35 6.1 2. and so the Apostles by vertue of their commission and the business they were called to were Bishops and their Office a Bishoprick and by vertue of the Grace and heavenly Gifts given them they were Bishops or Elders having the care and oversight of all the Churches yea and they were Deacons or Ministers also yea and those grown in Grace and indued with spiritual Gifts Heb. 11.2 Tit. 2.2 1 Pet. 5.5 Phil. 2.4 5. 1 Thes 5.11 14. Col. 4.17 Eph. 5.21 1 Thes 5.12 Col. 3.12 Jam. 3.17 going as Fathers before others are also Elders and were to be sound in the Faith in Charity and Patience sober grave temperate as well as Elders by Office and to be submitted to by the younger also yea all the Brethren were to oversee and look to the things of one another to exhort comfort and edifie one another to warn them that are unruly to comfort the feeble minded support the weak yea even to admonish those that were Elders by Office and likewise to submit themselves one to another in the Fear of God as well as to those that were in outward Office yea to them all it belonged to visit the sick and releave the poor yea the Liberty for use of all the Ordinances of God belonged to the Church and holy Place yea where two or three of them by his Grace in the belief and love of his Name were met together they have the promise of Christ Mat. 18.15 20. his own presence with them they may preach pray receive in and baptize such as freely offers themselves and theirs to them and when need comples cast out Nor do we read of any of these things limited to Officers of a Church chose for doing them or so as if the Believers cannot with safety have these Officers they should be deprived of use and enjoyment of any of these Ordinances yea 1 Cor. 5.1 5 8. 11.2 23. 14.29 30 40.11.34 it is most probable the Corinthians wanted these outward Officers when Paul wrote his first Epistle to them yet had they all the Ordinances in use yea this Liberty and power continues in the holy Place when by the power of the Gentiles getting into the outward Court they are so kept down Rev. 11.2 3. that they can chuse no Officers in the place of the outward Court So that the chusing and setting such Officers in the Church is not to give or make up the being or true being of the Church which was truely a Church in being before it chose them Act. 14.23 and they were set in the Church which was a Church in being before they were set in it neither do they give the Church the Liberty and power of using the Ordinances of Christ but the Church gives the power of officiating by Office unto them the original of that power remaining in her still Nor are they chosen to infringe the Liberties of the Church or to free any of the Members of the Church from any service of Love Grace obligeth them to but to help forward and promote the same for all Believers are not alike either filled with Grace or Gifts some of them weak all have not like victory over their passions but some will be ready to vent disorderly all that are faithful and well gifted cannot have that Freedom and Liberty to oversee all their Brethren to afford help according to all the needs of the Society by reason of their outward callings and imployments in Domestick and Commonwealth-Affairs and the distance of their habitations and places of imployment though as God by providence opens the door and gives them ability and opportunity they moved with charity do readily and diligently minde how it is with their Brethrens Souls and what their needs are for their Bodies and according to the proportion of Faith given them Rom. 12.3 11. 1 Pet. 4.10 11. do teach exhort rebuke comfort c. and according to the ability given them of God minister to them for their relief which still belongs to all Believers to do even when they have Officers also yet cannot they give themselves wholly to this Ministration so to search the Scriptures and attend the Doctrine of the Gospel and oversee the state of all their Brethren and look into their distresses as need requires and is to be desired Wherefore as the Church or holy place hath power so she may chuse of the Brethren to attend to and give themselves to this Ministration which when so set in Office Rom. 12.7 Col. 4.17 these Officers are to look to their Ministration to fulfil it and the Brethren accordingly to attend and obey them in the Doctrine of the Gospel they teach 1
so saith yea all quoted and the rest are against it 2. In this Purpose of glorifying his Son and shewing forth his Glory through him he purposed also to do both in this by creating by him an infinite or numberless company of Angels or heavenly Spirits all holy and good to attend on and minister to this his Son Heb. 1.4 6 7. Psal 104.4 and so to serve and glorifie God in serving and glorifying his Son whom only he had exalted glorified with equality to himself and to endue them with fitness and ability for this service and to free them from any seducing Tempter without them Job 38.7 Psal 9.7 Luk. 20.36 to turn them aside from it and in their rejoycing in him and acknowledge him their supreme Lord rejoycing in his Exaltation and well-pleasedness with their own place and service of him to establish them by his Son as his Sons for ever But if any of them contented not themselves with this their place and service Job 1.6 2.1 Jude 6. See Part 1. chap. 11. but aspired to a likeness and equality with God as was peculiar to his first-begotten Son then to cast them down for ever and reserve them in chains of darkness to the judgement of the great Day All which according to his Purpose he hath done 3. In this Purpose of glorifying his Son and shewing forth his glory through him he also purposed to create by him the Heaven and Earth and a VVorld of Creatures for Mankinde and so to create Man righteous c. for his Glory and the good of Mankinde as hath been shewn 4. See Part 1. chap. 9. In foresight of Man's Fall and Misery thereby he purposed still the shining forth of his Glory through his Son in working by him a Redemption and Restauration for Mankinde and a New Creation for all that by his Glory shined through should believe on him and that he should be the Judge of all See Part 1. ch 12 13. as hath been foreshewn And of the Purpose of God as new last mentioned and the Purposes included in it it is that comes within the compass of this Discourse and of no other for in consideration of this Purpose and Purposes included in it we shall meet with all that is revealed for us to know concerning the Purposes of God about Eternal Salvation for Mankinde or the Eternal Damnation of any of them And yet before we proceed it is needful to observe and minde well a few Cautions to prevent Mistakes CHAP. 2. Of some Cautions to be heeded to prevent Mistakes THat we distinguish between Foreknowledge Caution I. and Purpose or Decree By Foreknowledge I mean not fore-owning or pre-approbation in which sense the word is frequently used in Scripture but knowing before foreseeing or prescience In which sense the word is commonly used among ordinary people and sometime some word also bearing that sense used in Scripture and such foreknowing I mean Reply If any say Nothing could have any being life strength and ability of motion and action for God to foresee if God had not forepurposed and did not according to his purpose give and preserve the same Answer If it be meant of created beings and such life and power of moving and acting as is in Creatures then this is very true but if it be meant of all the demeanor of those beings and their various movings and actings in and with that power of acting and moving which God hath given them then this is not true Doubtless God did foresee how Jerusalem would abuse all that Life Beauty Ezek. 16.2 27. Riches and Ornaments he gave them but he did not will purpose or decree they should so abuse them though he purposed how to deal with them for it yea he expresly sa it They did both chuse such ways and do such abominations as he not onely not commanded them Isa 66.4 Jer. 19.5 32.35 but as came not into his Minde which can be no less then not purposed by him So surely God foresaw when he purposed to make the first Adam and to give him that life and power of moving and acting which he did and that Furniture he furnished him with how he would abuse his power and Furniture and sin against God but God never willed purposed or moved him so to sin Jam. 1.13 much less approved he should so do yea according to his purppose he afforded him sufficient means by heeding which he might have been preserved And farther he would not withstand and hinder him and so onely permitted but decreed not his Fall yet in foreseeing it he purposed to shew forth the Glory of his Goodness more in provision of a fit remedy for restoring of Mankinde of which Purposes we are to treat And indeed he said well that said God is so good that he would never suffer evil to be if he knew not how to work good out of it So that Foresight is one thing and Purpose another Reply If any reply But then God foreseeing these miscarriages did decree to permit the same Answer I answer If this be put in if Men by the means used by him to keep them from sinning would not be so kept back from sinning but notwithstanding all helps to preserve will transgress then I will confess the saying true else not though I finde not the Scripture anywhere calling such permissions decrees nor do such decrees if in such sense they may be so called come within the compass of such purposes as we have before us to treat of And so let this first Caution be heeded That the Purposes of God we are to treat of Caution II. are his Purposes of Eternal Salvation and of Eternal Damnation and not of such Purposes of God concerning Men as being verily fulfilled et even of those persons on whom they are fulfilled some may be Eternally saved and some may be Eternally damned so as the fulfilling of such Purposes neither necessitates the persons on whom they are fulfiled to be Eternally saved nor to be Eternally damned they being fulfilled both on the righteous and the wicked as for some instance 1. As God hath made of one Blood all Nations of Men for to dwell on all the face of the Earth so did he also purpose and in his Purpose determined the times before appointed and the bounds of their Habitation Act. 17.26 27. and this with a gracious end and tendency for their good also in his way yet in this Purpose onely those and all those in all times ages and Nations of the World that fear him should be accepted of him Act. 10.35 so that though purposed and according to purpose some be Kings and Magistrates somâ— Subjects some Rich some Poor and all in a gracious tendency that they might seek and acknowledge the Lord in these condition some of all sorts have been found in every of these conditions seeking and fearing God and so walking
Branches of his Purpose compared with that said in the second Chapter of this fourth part in the Cautions there given But now because we read of many that depart from the Faith some may desire to know what his Purposes are concerning such as are once brought to believe who of them shall be eternally saved and who not To which a short answer might serve Joh. 3.16 Heb. 11.13 2 Pet. 2.20.21 That no unfeigned Believer shall perish but have everlasting life and so all that live and die in the Faith shall be eternally saved only those that fall from their Faith and die in unbelief shall be eternally damned which is a true full answer but it will not satisfie all that enquire I shall therefore endeavour to set forth the Purpose of God concerning these as set forth and explicated in Scripture concerning these who are once brought to believe and in that sense called Believers and so let the term be understood CHAP. 5. Of the Purposes of God concerning Believers BY Believers I mean not such as onely feign pretend and profess themselves to believe and do not nor doth the Scripture anywhere call any upon that account Believers but Hypocrites But as in Scripture-account so by Believers I mean such as do indeed in some measure believe the word or Testimony of Christ and so though that Testimony be but one and Faith one and but one true believing yet of those that do indeed believe the same Testimony confess the same Faith I finde two sorts of Believers as is before shewn at large First See Part 3. ch 17. such as in hearing and minding the Testimony of Christ do indeed believe it to be true and good but are not yet prevailed with and overcome by that believed as to part with all other designs and confidences for life and to believe on Christ for all promised c. as foreshewn Now the Purpose of God concerning these is That they continuing in his Word that is in belief and minding his word they have heard and believed Joh. 8.30 31 attending it and beholding him as discovered therein in which they are his Disciples indeed that is such as he teacheth and do begin to learn of him Joh. 10.26 27 Joh. 8.32 33 36 and so are the Sheep of his Ministration they shall know the Truth and the Truth shall make them free which as yet appears in the following Verses was wanting to them This said Jesus that was in the bosome of the Father and spake nothing but what the Father gave him to speak and so declared nothing about this but what was in Truth the real Minde and Purpose of his Father and himself yea this suits with that declared by the Prophet and this is affirmed to be the End and so the Purpose of God in sending forth his Son the Saviour of the world Isa 45.22 Luk. â— 60 69 70 71 76 77 Joh. 3.14 15 16 17 5.34 Mar. 1 â— 15 16 Act. 10.43 and declaring him in the Ministration of the Gospel And thus hath Christ spoken since concerning every one that believeth the Testimony of the Gospel He shall be saved and by his Spirit in all his Prophets and Apostles Such shall receive Remission of sins they shall be saved he doth not so express it as affirming of them all that which may be affirmed of some even as many as believe with the Heart unto Righteousness Rom. 10.9 Rom. 10.10 1 Cor. 1.18 2 Cor. 2.15 Eph. 2.5 2 Tim. 1.9 and confess with the Mouth unto Salvation that they are saved Neither doth this hinder this understanding of this phrase That there is for these saved Ones a continued saving in preserving them from error in Judgement and Life in the believing remembrance of this Testimony in which they shall be so saved 1 Cor. 15.1 2 3 4 and a compleat Salvation with which they shall be saved after they have endured to the end inasmuch as in respect of the begun Salvation they are already saved and so affirmed to be which our Saviour saith Mat. 24.13 1 Cor. 6.11 Col. 1.12 13 was yet wanting to these Believers he spake to Joh. 8 30-36 Nor can this said of this Purpose be waved off with this That here is no more said to these Believers then to all unbelievers and mis-believers of whom also it is said his sending forth of Christ in the Ministration of the Gospel is That they might be saved and that also in looking to him Joh. 2.14 17 5.34 Act. 26.18 Isa 45.22 and believing on him they shall be saved All which is true and yet not all said to these Believers for unbelievers and mis-believers are not entring the way of Salvation nor anywhere said to believe in his Name or believe in him so far as to believe the Testimony of him true and good and so it 's never said to them If you continue in your minde or way that is in your unbelief or mis-belief ye shall be saved but the very contrary Nor is it said Joh. 3.36 8.24 If they continue in his words for if they have not rejected them yet they have not received them in believing though it may be in memory to abuse and make ill use of But these spoke of Joh. 12.47 48 15.20 Mat. 26.61 believed his Words and in believing had so received them that our Saviour saith If ye continue in my words ye are my Disciples indeed and ye shall know the Truth and the Truth shall make you free and elsewhere shall be saved which yet they were not and if the Word of Faith they believed though yet they saw not all that was in it were not true and saving or if their believing were not true and of a saving Nature such as though yet it had not would in continuance drink in more saving efficacies then by cotinuance therein they could no more be saved then by continuance in unbelief or mis-belief but our Saviour affirms of these Believers If they continue in his words they believed they should be saved In which saying he hath plainly asserted the Minde and Purpose of God concerning such and that there are many Believers in the outward Court of the Church that yet are no farther wrought on then these is evident enough probable also such were in the outward Court in the first and choice times by that phrase Act. 2.47 The Lord added to the Church dayly such as should be saved it 's neither said Such as were saved nor such as against all contradiction shall infallibly be eternally saved but such as should be saved that is according to our Saviour's Doctrine continuing in his words they had believed and of these added Ones we read of two notable Ones among them Act. 5.1 10 that miscarried for want of heeding the Word testified by the Holy Ghost and for this cause because the Devil knows That when the Word is come into the Heart
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
it hath relation to them with an especial relation to that which follows namely predestinated and called and justified and glorified such foreknown lovers of God being the subjects of this predestination call c. and this writ for the consolation and support of such And this will cleerly appear in the words and scope of the Apostle and in all other Scripture and so 2. To see what is meant by predestination here I shall note three things 1. Who they are that God hath thus predestinated 2. What that is to which they are predestinated 3. To what end he hath predestinated them to the same In all which together it is cleer The great design of God is the glorifying his Son that his Son may also glorifie him and so Joh. 5.20 22 23 17.1 Col. 1.15 17 18 19 that as in the counsels and so in these works of God he may have the pre-eminence as the first-born first lover of God first elect predestinate c. And so if any would pry into the secret of the counsel of God the most and fullest revelation thereof that is since the ascension of Christ in this matter is this that God chose his own Son Psa 40.6 Luk. 24.26 Isa 42.1 Part 4. ch 3. Isa 50.4 5 6 Phil. 2.7 8 9 Isa 50.7 8 9 Mat. 17.5 and appointed him to suffer and offer sacrifice and through suffering to enter into glory and so he predestinated him the first elect to be both his Servant and Son to do the great business as is foreshewed And in due time God called and sent him forth to this great work and he shrunk not back but most readily obeyed and did it and God did justifie him and hath glorified him in Man's Nature at his right hand And so hath God according to his purpose elected and predestinated him Heb. 8.1 12.2 Rom. 5.18 1 Joh. 4.14 Joh. 1.12 13 14 16 17 18 1 Cor. 1.30 Eph. 2.5 6 Phil. 2.10 11 and called and justified and glorified him and so hath set him forth as the second publick Man by and in whom propitiation is made and provision also for all Men that they might be saved he is the Saviour of the World and such fulness compleatness for acceptance of Believers in him and communicating his Son-like Priviledges to them that all that unfeignedly believe in him he his Priviledges are theirs and so they reckned after him and so in him are they elect predestinate called justified glorified he is the head of the Church the first-born among many Brethren yea he is so chosen and exalted that all shall confess him Lord and he shall judge all even those that have rebelled against him so that no particular or individual person was elect in Christ before the World began much less before him But in that very election of the Man Christ such provision was made that in purpose all this spiritual species or kinde of Men believing in him were foreknown approved elect in Christ but none elect in their particular persons till by grace they believed in Christ and yet in respect of him and his election they may be truely said to be elect in him before the Foundation of the World And this might be understood by the Scripture-Language in contrary things Ezek. 23.1 2 3 4 5 19 as to Israel of old it 's said There were two Women the Daughters of one Mother they committed whoredoms in Egypt in their youth there were their breasts pressed there they bruised the teats of their Virginity their names Aholah the elder that is Samaria and Aholibah her sister that is Jerusalem Aholah plaied the Harlot first and Aholibah afterwards Now in Egypt it was but one Woman all Moses time when they were come out of Egypt it was still one Woman all Joshua's time that led them into Canaan and the time of the Elders that out-lived him it was still one and all the time of the Judges from Othniel to Samuel it was still one and all the Raign of Saul and David and Solomon it was but one Woman still in Rehoboam's time Jeroboam with the ten Tribes made the rent 2 Chron. 15.2 4 and then they became two Women two Churches two Nations two Kingdoms And this Aholah went a whoring a long time first or before the other and afterwards the other sister also yet now being charged with the sin of their whoredoms it is for the time of their beginning of whoredomes not reckoned according to the Branches sinning onely what they did when divided but it is reckoned upon the account of the several Branches for the time of the beginning of their sinning Ezek. 20.8 from the root when in their Mother they went a whoring in Egypt and this is understandable enough yet heerer can we understand how a Man in murthering his Brother or a Saint doth therein approve of Cain's murthering Abel 1 Joh. 3.12 Jude 11 Mat. 23.35 Rom. 5.12 18 19 and so makes himself guilty of Cain's sin in killing his Brother And can we understand a Man by propagation from Adam born a sinner that his sin is as old as from Adam's fall and may not a Believer as easily understand of those by a new Birth come in to the spiritual Man that he that yesterday was brought in to Jesus and so believing in him is through the Sanctification of the Spirit and the belief of the Truth united to him and so chosen and approved in him is now in him and reckoned after him the spiritual Man the prime elect and so partaketh of that election that was his and of and in him for all Believers before the World began and so as the grace and righteousness in him even so election c. when we by Faith receive it is become ours and this grace and righteousness and so election which we receive in receiving Christ is for the antientness and the beginning of that grace and righteousness not reckoned according to the time of our receit 2 Pet. 1.20 21 2 Tim. 2.9 10 Joh. 1.12 1 Cor. 1.30 but of the being and compleatness of it in Christ we partaking of no other Sonship Election Righteousness or justification but what is his and was in him for us before we knew him and now knowing him he communicates to us his own Priviledges In which sense he that in his own person was but yesterday chosen out of the world in and into Christ may be truly said to be chosen in Christ before the foundation of the World And this is a full and plain sense not crossing but agreeing with the place the residue of the Scriptures to satisfie those that desire to look into the inmost of the mystery Yet still agreeing with the same the sense is more plainly opened in the words those three things in them propounded considered with this premise That the whole sentence be taken according to its own import of two things performed in it that
confidence in Christ and the great love of God in delivering him for us and making him known to us Vers 35 39 that they might confidently rejoyce and glory in the midst of all their sufferings and to help them in these was the Apostle's end and not to lead their thoughts to conceit a certain company of Adam's Sons as such beheld decreed to be eternally saved and the rest to be eternally damned and few of either sort known no word in his writing to such an end yea the puzzelling the thoughts with such a conceit would be cross to his end which was to edifie in Faith Love and Love-services with consolation in sufferings 6. For the way the Apostle takes to accomplish his end Ch. 1.1 2 3 4 5 16. 3.22 25 28. 4.5 24 25. 5 6 11 12 18. 6 7. it is cleer to be That as he had before declared the Foundation and the Medium of coming to and on it and so being united with it and accepted through it and exhorted to suitable walking so here he proceeds to help them to sound consolation in afflictions 1. By shewing who are the true Sons of God V. 14 15 16 28. and Heirs with Christ unfeigned Believers even them that love God and are the Called according to purpose 2. V. 14 15 17 18 29 30 By shewing them the way of God's dealing with all his called Ones whom he approved as his Sons and Lovers of him he ordains them to conformity to the Image of his Son in services and sufferings and in that way to glory and calling them thereto doth justifie and will glorifie so that in all this God is on their side and for their good 3. He also mindes them of the priviledges of the Son of God V. 14 17 18 29 30. the prime elect predestinate called and justified and glorified the way through which he hath gone and will bring them to the enjoyment of his own priviledges through the same way 4. Rom. 4.6 21 22 23. 8.14 18 29 30 31. He mindes them of the examples of those lovers of God that were of the Called according to purpose how they being approved were even thus predestinate and called and justified and glorified and having finished their course so happily are set forth as patterns and examples to instruct and incourage us that we in the same way may following his Call expect the same justification and glorification God being ever the same of one minde 5. Directing them especially and above all to minde Jesus and the greatness of God's love in delivering him up for us all V. 32 33 34 c. and the special and choise communication of his love in making known and so giving his Son to us that believing in him he is surely ours he that died and so satisfied for our sin yea rather is risen and so our Righteousness and filled with Spirit in our Nature ever living to intercede to take away our sins by vertue of his blood and to communicate of his Spirit to us Now God in giving us him will with him and so in and through him certainly give us all things freely and in receiving and abiding in him we shall receive Oh inestimable love who shall separate us from this love c Thus doth he lead them to triumphing confidence without any the least denying or eclipsing the great love of God to Mankinde Tit. 3.4 5 6 7. 2 Tim. 2.9 10 or shutting the door to or darkning the light of life and immortality opened and brought to light by the Gospel or working the weakest Believer with thoughts of secret purposes yea so he holds forth the Love Grace and Minde of God in the whole business as is fit to draw in unbelievers to believe and the weakest Believer to come in believing into that number And so the Purposes of God are one and the same agreeing with the whole Gospel preached by him As for Objections against it they are most answered already in former Sayings and answer of some of Mr. Owens Expressions See part 1. c. 11. and yet to remove that which if let alone may occasion some to stumble I shall consider in this one more Expression of Mr. Owen's CHAP. 8. A Consideration of the Purpose of God as expressed by Mr. Owen pag. 168. GOd's Eternal Purpose of saving some Mr. Owen in and by the Mediation of Christ that Mediation being interposed between the Purpose of God and the accomplishment of the things purposed by the Fruits of the one the Mediator cause of the other This act of his will the Scripture knows by no other Name then that of Election Adoption or the Purpose of God according to Election or the purpose of his will in Christ Jesus Thus far Mr. Owen and I shall desire to acknowledge all the Truth I can finde in his Sayings and by Scripture to remove the rest He saith God's Eternal Purpose of saving some in and by the Mediation of Christ c. Saving some he expresseth not what some or of what kinde the some is if it be meant of his fallen Creatures it 's acknowledged so far true for both Angels and Mankinde was fallen and he purposed no way of saving for the fallen Angels there is no contest about that but if by some be meant some of Mankinde and no way to discriminate them that it may be known who then is there no door to life opened for any man to come in at nor Gospel that can be preached as Truth to and for them while unbelievers to bring them in to believe If any conceit it is some elect Ones that cannot be for it is meant of all them no gainsaying But his Expressions elsewhere shew it to be meant of Mankinde Some of them for as for any elect in Christ before Adam's fall to be fallen in his fall is but a humane device and tradition nothing in the Testimony of Christ for it but all against it or That there are any elect Ones in Christ that according as they are elected are not also begun to be saved and so far holy and beloved is another humane device and tradition without and beside and contrary to the Scripture as hath been plainly shewn So that of necessity by the word some as by other Expressions he would be understood is meant some of all Mankinde fallen but then what some shall we conceive for all Mankinde were once made righteous and so beheld and loved in one publick Man who was both Male and Female so that all Mankinde was alike righteous and alike loved as righteous in this one publick Man then but this first publick Man both Male and Female sinned and so fell under sin and death and all Mankinde in him and must needs have perished in that sin and death they were fallen under if God had not provided a Saviour to interpose Now was not all Mankinde alike fallen alike viewed and alike under
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
being in that purposed which is the constant and plain signification of the word stand whenever used about the Purpose Counsel and Word of the Lord a Psa 33.10 11. Pro. 19.21 Isa 14.24 Jer. 44.28 And it 's not here said That the Purpose of God in or upon the Elect might stand but according to Election So that Election or the Grace of God in Christ the Elect discovered and believed which believed electeth and so it s the Grace of Election or the Election of Grace or which Grace believed maketh opposed to the works of Men by the Law b Rom. 6.23 24 33. 11.5 6 7. This that by which the Purpose of God in Christ for communicating the choise salvation shall stand become efficacious and take effect in any whence those by grace so prevailed with are affirmed to be the Called according to Purpose because Counsel had so ordered it to take place in the Efficacy of his appearing Grace c Rom. 8.28 2 Tim. 1.9 10. Tit. 3.4 5 6 7. and this Election of Grace where it so prevaileth is thereby known d 1 Thes 1.1 3 4 5 6. 2 Thes 2.13 14. and so said to be according to the Foreknowledge of God the Father which is no other but the counsel of his Will in his Purpose approving and appointing this Way for his Purpose to stand and take effect and be accomplished e Eph. 1.11 Rom. 9.11 11.5 6 through the sanctification of the Spirit unto obedience and sprinkling of the Blood of Christ f 1 Pet. 1.2 which is to say it in more words Through the Demonstration of his Grace in Christ the prime elect in the Gospel-Declaration and Call the Word believed working effectually in them g 2 Thes 2.14 1 Thes 2.13 and so chosen to Salvation through the sanctification of the Spirit and belief of the Truth h 2 Thes 2.13 So that all the way Election in Purpose or Act is a distinct thing from Purpose yet the act of the Purpose not divided from it but it is the manner of its taking place and coming into act and election is the Name of it self being the manner of the blessed coming forth of the Purpose and not the Name of the Purpose nor is the Purpose named the Purpose according to Election and there the period but some good thing to be brought to pass it 's said to be so spoken That the Purpose of God according to Election might stand or take place All which is cleered by plain Sayings of Scripture set down often before to which I might add Rom. 11.25 29. Deut. 7.6 7 8 9 10. that which the Apostle desired Believers not to be ignorant of concerning the natural Branches the Seed of Abraham Isaac and Jacob and those few that were chosen for the love God bare to and the Covenant he made with their Fathers of whose natural Seed remaining in unbelief he telleth the Gentiles As concerning the Gospel they are enemies for your sakes Rom. 11.28 but as touching election they are beloved for the Father's sake Now what is here meant by Election is that Rom. 11.25 in which is the mystery there mentioned and it is evident that it cannot be the election of the very individual persons that were then Enemies to the Gospel for the sake of the Gentiles 1 Thes 1.13 2 Thes 2.13 14. because the very fastning and prevalency of election is in through the belief and prizing of the Gospel and Grace by it discovered and the stumbling at Christ as now discovered in the Gospel though because of Gentiles or any receiving him and accepted caused their ejection and was the evident Testimony that such were not elected but blinded c. And the Apostle divides these unbelieving Ones from the Elect and calls them the rest that is none of them Rom. 15.7 8 9 10 11. Rom. 11.7 8 10 15 17 19 20. but saith expresly These are blinded hardned east off and that because of unbelief so as according to the Doctrine of Election delivered not by God but by Men not acquainted with his Minde there would be no love of God to them no possibility for such reprobated Ones to come into favour with God again which the Apostle affirms there is still Rom. 11.16 23. And that God's dealing with them in such a heavy and severe way is a Fruit of his love towards them and hath its tendency that they might be brought in again Rom. 11.11 14. Act. 13.45 47 52. 1 Thes 2.16 And this is rendered as the ground of all that though their envy and sin be grievous that they are enemies to the Gospel for the Gentiles sake and wrath be come upon them and they rejected yet as touching the Election or for the Election they are beloved for the Father's sakes A great mystery a people not elected but cast off for stumbling at the Gospel and yet as touching Election beloved for the sake of others VVhat shall we think then Election here to be though it may stand with the Purpose of God for their Salvation in his way according to the Election of Grace to stand even the Election here meant yet it cannot stand with an infallible Purpose of God in which their persons were elected to be eternally saved against all interposures and oppositions for then they were as well beloved for their own sakes as for their Father's sakes and should not have so been broken off but what this Election is I conceive may appear in the very terms used compared with other places of Scripture to be the Election of Abraham Isaac and Jacob and so for their sakes the Election of their Children the beloved Father's whose natural seed these were and so for their sakes still beloved with love of pity and compassion and means still extended to recal them yea their abasement and casting off to humble them and so as a means ordered thereto and all for their sakes the Elect with whom the Covenant was made i 1 Chron. 16.13 29 Psa 105.5 14 135.13 14. or rather especially for Christ his sake that was in them and to come and is now come forth of them k Rom. 9.5 Psa 89.19 34. with Deut. 7.6 7 8. Isa 41.8 9 Rom. 11.23 Rom. 11.25 26 27 29. and so whoever of these abide not in unbelief shall be grasted in again for God hath not so tied himself with any decree but he is able to graft them in again and though thousands stand out till Judgement have scattered and broken them yet shall there be a preservation of that natural Seed and in due time the whole company of them then surviving shall be brought in and so all Israel shall be saved And is God's gracious Election of Abraham Isaac and Jacob so forcible and is not the Election of Christ now having come in the flesh in the Nature of Man and the love and well-pleasedness God hath in him
as prevalent for all that are in and of that Nature he took and died and rose in and so of the kinde of Man for whom he gave himself a ransome 1 Tim. 2.5 6. and in which Nature he is now mediating between God and Man as prevalent with God for all Mankinde living on earth as election of Abraham Isaac c. for their natural Seed now he hath sent forth his Son the Saviour of the World for his sake the prime elect to love with pity and compassion all those of Mankinde so as to extend means to those that yet live in unbelief and rebellion to bring them to Repentance and Faith that they might so come up in to Christ Rom. 11.12 15 30 31 32 33. and in their coming in by the means he useth and viewing his electing Grace accept them through unite and ingraft them into his elect Son and so into the number of his Elect and though thousands stand out and rebel yet when his indignation hath passed on all the World those that are left alive at his coming shall then be brought in and Israel and Gentiles become one and all saved as God's elect and chosen Oh the depth of the Riches c Gentiles once shut up under unbelief and now Jews and yet his end in all this That he might have mercy on all See through the Chapter how the Apostle hath opened Election which as it stands firm with the Purposes of God exprest in Scripture so it gives good ground to love and pity all Men to pray for them and use means for their conversion which the Purpose as express'd by Mr. Owen and confounding Purpose with Election as undistinct overturneth And as for Adoption I marvel that term should be brought as the Name of the Purpose first mentioned as for Election I conceive there are none elected but they are in electing as much adopted as elected for though Man may in his thoughts chuse and elect one to be his Son and Heir whom he may yet not so adopt and make his Son and Heir according to his first thoughts Gen. 15.2 3. as it fell out with Abraham yet is it not so with God for any that receive his electing Grace and yet there may be a distinction between election and choise of one to Sonship and Adoption in this free and electing Grace making one a Son But these run so together I desire no farther to search into the distinction but this I finde in Scripture and believe That God hath but one natural Son that is his onely and first-begotten Son even the Word that was made flesh and so the Nature of Man taken by him into personal Union is by the Grace of personal Union the same Son of God Gal. 3.26 Luk. 21.46 Rom 8.23 1 Joh. 3.2 nor other Sonship for any other Man do I finde but in Union with him and so none on Earth the Sons of God but by Faith in him nor they fully and compleatly till the Resurrection of the Just in seeing him as he is And this I also finde That the means appointed of God in his VVord for Dispensation and receiving the Grace of Adopition is even therefore called Adoption Rom. 3.2 9.4 5. and so the Adoption was said to pertain to the Israelites while the VVord and Oracles was with them and those predestinated to the Ministration of Christ in the Gospel are said to be predestinated to the Adoption of Children by Jesus Christ Eph. 1.5 and those that in believing receive the Gospel and so the Spirit of Faith therein Rom. 8.15 Gal. 4.5 7. are said to receive the Spirit of Adoption More might but more need not be said to cleer this That though both Election and Adoption be things purposed of God in Christ yet they are distinct in the counsel of his will and though wrought according to his Purpose yet they bear not the Name of the Purpose but of things wrought according to his Purpose in the counsel of his VVill. So that this Description of the Purpose of God by Mr. Owen is not right nor according to the approved Rule confest by himself See par 1. c. 7. being not Scripture-like and so not fit to build any Opinion on as those in Scripture set forth are but enough of this Yet before I leave it it is needful to remove two mistakes of many about the Purpose of God the one is the making the Purpose of Salvation or Election the Foundation to build Believers on the other is the making that the Purpose of God which is no Purpose of his at all CHAP. 9. An Answer to those that say God's eternal Purpose of Salvation and Election is the Foundation on which Believers that are safe are built THe Gospel discovering the Purposes of God will enable such as believe it to discern things that differ and so that the wisdom and love of God found out and in his Purpose appointed and in performance hath given and laid in Sion to be by Sion held forth Jesus Christ for a Foundation Isa 28.16 1 Pet. 2.3 4 5 6 9. both for Repentance and Faith and for Believers to rest and be built and safe on and that Election is that Work of Grace in which such as believe on him are united to him and approved in him as his peculiar and elect so that neither Purpose nor Election are the Foundation laid and declared as the first thing to be seen known believed and rested on But Jesus Christ is according to Purpose this Foundation Act. 4.12 1 Cor. 3.11 yea and expresly affirmed there is no other Foundation for any or that any Man can lay yet have some Master-Builders not so magnified this but give out That the Purpose and Election of God is the sure Foundation bringing the 2 Tim. 2.19 as so speaking which it doth not but runs in affirming Christ the Foundation with the rest of the Scripture for the Apostle had in that Chapter before exhorted Timothy to minde that which is the Foundation indeed Christ raised from the dead 2 Tim. 2.8 and given him encouragement from his own example of receiving such Grace Strength and Hope of eternal Life in believing on him as to be enabled to go through with his Ministration and indure all sufferings for the Elect's sakes as also to bring in unbelievers to believe even so that Believers the elect Ones might be preserved established and grow in Faith And this no needless work but that they also may obtain the Salvation that is in Jesus Christ with eternal Glory and so provoking and pressing Timothy Rom. 15.20 2 Thes 3.1 2 8. 2 Tim. 2.9 10. to diligence in his Ministration though through the same sufferings in which there is so great hope not onely for themselves but for others also he professeth this to be a faithful saying open plain true and certain in which God will ever be found faithful in his Testimony of
this should be framed out of its dregs after plain Gospel-Testimony is believed there being no one Saying in the Gospel declaring any such thing or that giveth ground for any such consequence and why should any of us that have received so much good in the Gospel-Testimony strain for a consequence to maintain that which the Gospel declareth not yea which stands cross to many Declarations yea Heb. 4.6 and to the scope of that very place alledged some must enter which appears to be spoken to encourage the weakest Believers to abide and go on in their Faith that they may enter the Rest or Canaan Compare ch 3. 4. with ch 6 12-20 11. See Part 3. ch 2. God hath sworn to give Abraham Isaac and Jacob and their Seed and they looked to receive it in a heavenly manner a new Earth c. which they never yet did nor shall till we all to the last that shall be called by the Gospel-Ministration come to enter together with them True God by Moses called them out of Egypt to that very promised Canaan but not at that time to receive it in that manner promised to Abraham but yet to receive it for which he gave them his promise which they not firmly believing especially after the receit of the first-Fruits all the antient Men except Caleb and Joshua that followed him fully in the faith of his Promise fell in the Wilderness and entred not not but that Moses Aaron Miriam Zelophehad and all like them even all but the rebellious shall in the Resurrection of the Just rise again and enter this promised Rest with Abraham c. So that in this they were but Types and Examples to us Those that Joshua led into the Land the Lord by Joshua gave them rest and in continuing in the Law of the Lord they might have retained it in that manner till the coming of Christ but yet the Rest as promised to Abraham was not then given no nor yet so long after as in David's time who when a King there and had both his people and his enemies subdued to him yet confest himself a stranger as his Fathers were and affirmed the promised Rest to be yet to come yet sure all that lived and died in the Faith must rise and enter when Abraham enters after God sent forth Christ for a Witness and Covenant that resting on him by Faith they might be so entring and in due time fully enter And the Gospel hereof was first preached to the Jews who for the most part refused and so entred not by by Faith and deprived themselves of a personal entrance when the time cometh yet God in his faithfulness to Abraham will preserve a Seed of Men of his Generation through all troubles that there should be found of them surviving at the coming of Christ and be brought in by him and shall enter when Abraham and all that sleep in Jesus shall be raised and enter together with them and till then none so enter for were it already so entred our hope would be cut off but it is not the rest yet remaineth for the people of God that we believing and abiding in Christ may have him for our rest and so be entring by Faith now and personally at Christ his next coming to encourage all Believers to firmness and constancy in this faith is the drift scope of the Apostle Rom. 9.19 who hath thus opened the same Methinks none should be so void of fear to affirm that as the Saying of the Holy Ghost which is given as the suggestion of an evil spirit Saying of a vain Man and so reproved Who hath resisted his Will as if none had or could which with grief I suppose true Believers will confess they have too often What other evils of dissention among Brethren c. the affirming of this devised Purpose to be both the Purpose of God and the Foundation and what other inconveniencies follow the maintaining of the last mentioned figment I will forbear to speak onely I confess for the reverence I bare to some I was a long time snared with this old fable till I experimented the evils mentioned and was brought to confess God in his Sayings true whoever be a lyar nor do I now blame any but my self who might have received good onely and not harm by what I read if I had not made Mens holiness and learning but the Scripture onely the umpire of my Faith and yet I have learned this That a Wolf in a Sheep's-Skin may for a time be imbraced and pleaded for by them that are no Wolves and so to be sober in judging yea this I farther confess That when I thought my self freed this last mentioned figment did a long time remain with me yea I was not freed of it when that my first published Tract called by the Printer The Vniversality of God's Free-Grace to Mankinde was put forth some Expressions there of it I wish were amended So that in this whole Chapter I own the blame of all the folly shewn to my self desiring of God as for forgiveness of all my Transgressions so of those in maintenance and favour of this old Fable or the last mentioned figment in Word or any Manuscript of mine desiring him that hath freed me to free others And yet I believe the eternal Purpose of God and the Foundation he hath laid according to his Purpose and his Election of that Foundation and of all in believing united to him to be verily true precious unmoveable unalterable as they are revealed in the Scripture as I have fore-declared CHAP. 12. The Conclusion about the Purposes of God to be known and believed THe Gospel as now come forth the Testimony of Christ in that which he hath suffered and done and what he is to and for them and what he doth to them that they might believe and what he will farther do to and for them believing his Father's and his own end in all this it is the Word and Minde of God yea the very opening and Declaration of the Heart Bosome Counsels and Purposes of God there is no Purpose of God cross to any part of this Testimony nor is there any Purpose that is God's but what is according to this Testimony which is the Word and Declaration of the Minde of the living God Rom. 6.25 26. Eph. 3.3 9. and called his Decree not to be doubted or waved from by any Suggestion of other secret Purposes or by feigned pretences of other meanings as if it were the Word of a Man that spake by guess or probabilities or according to appearances but to be believed and received as the word of the Almighty all-knowing God of Truth wherein the very mystery of his Will is opened to us Wherefore it becomes us neither to imagine our selves nor receive of others nor pry into any Purposes as if Purposes of God that are not declared in and according to the Testimony of Christ
Prov. 1.22 23. 9.2 6. Isa 55.2 7. of the Promises of God in the three several Heads or Branches it appears That the Love and Free-Grace of God in all appearing hath enough in it to call and draw in the worst of Men and Unbelievers that hear it Rev. 22.17 Joh. 3.33 Rom. 3.4 1 Joh. 5.10 to repent and believe and to confirm the Faith of Believers and to lead â—em to the assurance of Faith for perseverance Oh that Men would believe God more then Men and not make him a liar to justifie Men and surely the Covenants of God are suitable to the Gospel of God and his Purposes and Promises of which next An Explicite Declaration of the Testimony of Christ c. PART VI. CHAP. I. Of the Covenants of God with the two publick Men. THE Covenants of the Lord are sure and according to his terms of covenanting shall certainly be performed to every Iota but those I am now to consider be such as pertain to life and godliness and so to Salvation And therefore I shall endeavour to set them forth as upon search in and by the Scripture understood according to the Testimony of Christ I finde them either made or promised to be made beginning with those already made and so I shall begin with the two publick Men the first Adam and the second Adam I. What the Covenant made with the first Adam was is not exprest but as it may be gathered by the story and elsewhere in Scripture what such great goodness extended obligeth to and so it cannot be denied but that the Grace of God in the Creation of the Heaven and Earth and a world of Creatures for Man and Man himself in the Image and likeness of God and making him a publick Man and common Father of all Mankinde that were to proceed naturally from him and set him in a place of pleasure and appointed him a service of delight in dressing the Garden making him Lord of all the Creatures below affording him Liberty of Communion with the Creator and a Tree of Life on which eating he might be immortal and live for ever This did oblige him to believe and acknowledge the Word Wisdom Power Truth Love and Goodness of God his Creator and therein to love the Lord his God with all his Minde Heart Soul and Strength and his Neighbour even all Mankinde that was to come of him as himself and so to walk in this belief of God and love of God and his Nieghbour doing whatever God should say unto him from that natural Principle of Righteousness God had implanted in him and though this was to works yet I cannot for all this say God made with him and put him under a Covenant of works to do and live or by doing such things to live not onely because I finde no Record of any such thing imposed by such an Obligation from God on him nor engaged and promised so on the part of Adam but because God in breathing into him the breath of life and making him a living Soul Gen. 2.7 1 Cor. 15.45 Gen. 1.27 Eccles 7.29 Col. 3.10 did so frame him to the likeness of God in Righteousness and Holiness inspiring such a Disposition into his Soul and Aptitude into his Faculties Parts and Members that it was natural to Adam and he freely inclined so to love God and his Neighbour and apted with motion and strength to have walked out in that love yea as natural as for the Sun to give light or the Fire heat or the Earth to bring forth its fruits so as no outward imposed or inforced Law was needed nor was he under the power of any such either to charge or to accuse or excuse If any reply That he was under a Covenant of works because he was set to dress the Garden Gen. 2.8 15. I answer That God put the Man in the Garden to dress it and to keep it is true but That he made that as a Covenant of Works to put Adam under a Covenant of Works it being so easie and delightful it doth no more appear to me then God calling a People out of Darkness and Bondage into Light and Freedom chusing them in and building them on his Son to offer up by him spiritual Sacrifices 1 Pet. 2.5 9. Luk. 1.74 75. and shew forth his praises and serve him in Righteousness and Holiness should be a putting them under a Covenant of Works If it be replied That the Lord commanded the man saying Of every Tree in the Garden eating thou shalt eat or Gen. 2.16 17. thou maist freely eat but of the Tree of knowledge of good and evil thou shalt not eat of it for c. I answer This implies that Adam knew the Nature of all the Trees and shews the great Liberty that God gave him in his delightful business of dressing the Garden to eat of them all but one and shewed him the danger of eating of that one to keep him from it and therein gave him both the Oportunity and Liberty of exercising the Freedom of his Will in shewing forth his well-pleasedness with and freeness of abiding in the way of his Creator which else he had been in a sort necessitated to and could not have shewn forth that Freedom as now he might And this is not like a Covenant of Works enjoyning Works unless any will have a ceasing from one Work to be the Works to which if any should tempt him he could not plead want fasting Mat. 4.2 hunger all which was on him that overcame to weaken or necessitate him to it and the Truth is 2 Cor. 11.3 See Part 1. ch 9. 10. Had he abode in the belief of the Word of the Lord he had not eaten of it and so fallen So that by all I can finde The first Adam was under a Covenant of Grace Grace obliging and Grace given leading and so at least a gracious Covenant and so was all Mankinde at first in him during his innocency unless one should deny any thing freely from God to be of Grace and free and undeserved Favour but onely forgiveness of sins and that which follows thereupon and so exclude not onely Adam in his innocency but the Holy Angels also from being under Grace or free Favour But Adam in the Female first and then thereby in the Male listened to the Tempter questioning the Truth and meaning of the Import of the plain Saying of the Lord and so let go his Faith or believing of God's Word and so eat and sinned and fell Gen. 3.1 7. Rom. 5.12 18. and so all Mankinde sinned and fell in him and so in this his fall he lost his righteous Disposition and aptitude to love God and his Neigbour the Law of Righteousness was now out of his heart and a contrary Disposition sprung up therein from the poysonous VVord of the Serpent received and so he and all Mankinde in him fell under the Covenant and Law
Spirit and Truth figured is found in the Circumcision Sufferings and Death of Jesus Christ Phil. 3.3 4 7 8 9. Col. 2.9 10 11 12. which Spirit and Truth is so in Christ that whoever believeth in him is interested in the same and it is become his and he receiveth the Circumcision made without Hands even that of the Spirit taking him off from all confidence in the Flesh that he may rejoyce in Christ onely as compleat in him and so that Jesus is the Christ That he had put an end to all bloody Ordinances and Sacrifices for sin That he hath made purgation for our sins to purge us with and then sate down on the Right-Hand of God and the everlasting Covenant firm in him and he filled with Spirit to dispense and so set forth the Saviour of the World and Propitiation for the sins of the whole World that whoever believeth in him may not perish but have everlasting Life and so his part in this everlasting Covenant Compare Gen. 17.9 10 11 12 13. Exod. 12.48 49. with Mat. 28.18 19 20. Act. 16.33 Col. 2.11 12. for all this we have an outward Sign and Testimony more significant easie and free then Circumcision was even Baptism c. to be put on all that accept this Gospel on them and all under their Tuition as a Sign given from Christ to testifie not the Truth of the Repentance and believing of such as are baptized but the Truth of the Faith Gospel and Covenant taught and so disciple into Abraham's Family to be the Scholars of Christ who needeth not as humane School-Masters to have his Scholars bring their capacities and fitness with them for he even giveth that also and as Circumcision and the Passeover were Ordinances of the Gospel in which Christ to come in the flesh was preached and both before the first Testament and yet when that given were both used under it so Baptism and the Supper of the Lord are both Ordinances of the Gospel in which Christ is preached as already come in the flesh and to come in Glory Rom. 3.27 8.2 Iam. 2.8 12. and both instituted before the New Testament was given from Mount Sion yet now both used under it But the new Testament it self will verily appear to be something distinct even that Law of Faith of Life of Liberty for nurturing Sons and in which Believers are to walk in this Life So that yet in this saying we are not satisfied 3. Some say That the New Testament is Christ his Dispensation of a spiritual first Fruits of the everlasting Covenant into the Hearts and Minde of the Believers in putting in by his Spirit his gracious Word into their Heart and so enlivening and operating in them as to unite and conform them to himself and so lead them to the Inheritance This saying is Truth and fully proved in Heb. 8.6 10. and 10.15 16. agreeing with 2 Cor. 3.3 and doth more satisfie according to Scripture then all or any of the former and in this I long rested as if it were the whole of the Truth as indeed it is a part and the chief part of it and that which according to the New Covenant in his present Ministration he dispenseth and in that respect also is rightly said to be given for a Covenant And in this Dispensation given a New Testament is given which what that is I will assay to finde out and delare CHAP. 7. Of the New Testamental Covenant what it is THe New Testament is that Rule and Order agreed on between the Father and the Son in the councel of God both for Christ his Dispensation and the Believers Receit and Perseverance to which the Covenant hath Engagements on both parts as that given by Moses had though not the like Engagements for these two Testaments are one opposed to the other and by comparing the one with the other in their Agreements and Differences and the excellency of the New above the Old as declared in Scripture and the Scripture-Expressions of the New I conceive we may come to the cleerest and fullest satisfaction to know indeed what the New Testament is 1. They were both given by God by and in the Hands of a Mediator Gal. 3.19 20. Heb. 9.15 3.1 6. Rom. 7 10 13. Gal. 2.19 21. 3.21 22. 2 Cor. 3.6 11. Gal. 4.24 25 26 17. Heb. 12.18.22 Deut. 5.23 Gal. 3.17 18 19 25. Heb. 3.2 4 5 6 10. Exod. 20.1 2. Psal 81.10 Act. 26.18 Col. 1.12 13. but not both by one and the same Mediator the one the Servant the other the Son they were both ordain'd to life and so had the same end but not to effect it in the same way but the one preparing by terrifying and killing the other extending it by consolation quickning they were both given on and from a great Mountain but not the same Mountain but the one Mount Sinai gendring to Bondage the other Mount Sion giving to Freedom they both were given after the Covenant made with Abraham and so distinct Covenants made besides that and that by Moses first being no part of the Covenant made with Abraham but only subservient to it and this by Christ after that by Moses and so no part of that yet having in it the quintessence of the Covenant first made with Mankind through Christ and the first Fruits of the Covenant made with Abraham they were both made with a People redeemed not onely redeemed in a publick Man from perishing in the first death as all men were but also called and redeemed in their own persons out of great bondage and servitude to be led to Rest or Canaan yet not both alike the one out of an Egyptian worldly and bodily bondage to go to an Earthy Rest or Canaan the other out of a spiritual bondage in the darkness and pollutions of this World and the powerful Dominion of Satan to be led to an heavenly Inheritance Rest and Glory they were both given for nurture and tutoridge of Sons Gal. 4.1 8 21 31. having both their Directions and Requirings yet not both alike but the one to tutor as a School Master though Sons yet under some bondage like Servants suitably directing to and requiring Works the other to tutor as Sons in the Father's House and Presence with Freedom and its requirings not like the other of obedience in works in the strength they had not putting in new strength to do but of the use of Faith and Love given Gal. 5.6 2 Cor. 6.1 2. Phil. 2.12 13. Deut. 4.1 31.5 6. Rom. 10.5 Joh. 7.37 38 39. Heb. 8.2 6. Heb. 9.12 13 14 15 17 18 22. Exod. 32. 34. Deut. all affording in all its requirings strength for the exercise of them they both had their Promises annexed but not both like Promises the one of an earthy Inheritance with promise of Presence and Assistance in the way upon their keeping his Commandments given in doing them the
other of an heavenly Inheritance with promise in their believing of Spirit to teach assist comfort and lead them They both were confirmed with Blood but not with like Blood the one with the Blood of Bullocks and Goats the other with the precions Blood of the Lord Jesus Christ They both had the Mediator in whose Hands they were given to officiate between God and the People to make known the minde of God unto the people and teach and guide them and to deal for the People with God in Prayer for the pardon of their sins and continuance of Mercies and Helps that they might come to the promised Rest but they were not both alike the one was a faithful Mediator a Man of Peace and loving the People Heb. 3.1 2 3 4 5 6. 8.1 6. 7.25 yet not a Prince of Peace that could create or instill Peace into the People nor sway their Hearts to his directions nor could he enter them into that Canaan but the other the Son of God and Son of Man Emmanuel God with us one with God and one with us the Prince of Peace that can create and infuse it and is able to save to the utmost all that come to God by him I might add two things more namely That they both had the Gospel and everlasting Covenant Deut. 4.34 30.11 15. Rom. 10.4 5 6 10. 2 Cor. 3.3 4 5 6 18. to preach in and under the Ministration of the Testaments but the one in and with the Letter giving no Life but requiring doing for Life and the other in and with the Spirit giving Life requiring onely believing and so receiving that which would work in which they might live And they both had Ministers the one Elders Priests and Levites to minister the first Testament in which was carnal Observances the other Apostles and Ministers in preaching the Gospel to hold forth and minister the New Testament in which his Spirit goeth forth to write it in the Hearts of Men. In all which Agreements and Differences between them and the excellency of the New Testament above the Old we may conceive what probably the New Testament is And yet with all this 2. That chiefly to be minded is that general and positive Rule Gal. 2.20 Gal. 3.20 A Mediator is not of one but God is one If this new Covenant were such as those with whom it was once made were in no sort Transgressors or alienated from God or if the Covenant were so made that the People with whom it is made there could be no Transgression on their part occasioning displeasure and difference then there would have needed no Mediator of this Testament If any say There needed a Mediator to make peace between God and fallen Mankinde This is very true but here is treated of a farther Mediation that is by vertue of that Blood Heb. 9.15 by which that Peace was fore-made by the Mediator If any say There needeth such a Mediator with God for procuring Patience Eph. 2.13 14 16 17 18. 1 Tim. 2.5 Mercies and Means to bring in fallen Mankinde for whom the Peace is made that they may know it and believe This is very true also and Jesus Christ is so the Mediator also but yet the Mediation here treated of is a Mediation for those who by his former Mediation are brought in to him and in Covenant with him for it is the Mediation of a new Covenant coming in after and making old that by Moses Abraham was first called and found faithful with God and then he made the everlasting Covenant absolutely with him which was confirmed in Christ the Mediator but not then mentioning a Mediator to mediate for his enjoyment of it being immediately given But when a Covenant is exprest to be given in the hands of a Mediator and the Mediator set to be the Mediator of that Covenant that those covenanted with may receive and enjoy that promised there is an import of some weaknesses and breaches and dangers thereby in those for whom the Mediation is made that they may be preserved to receive Till I saw this I judged the first Fruits of the everlasting Covenant to be the New Testament verily and onely and so this New Testament to be as absolutely made and as free from all respect of any thing on the Believers part as the Covenant made with Abraham was or that with Noah either But now I see my thoughts must be rectified yet is this no discouragement nor damage to me nor need be to any Rom. 8.32 36. 5.8 10. Heb. 9.14 15. 8.2 6 10. 7.25 Eph. 5.25 26 27. Isa 61.4 See par 2. ch 13. considering what a Mediator we have what he hath done for us how he is furnished for us how vertuous his Blood is and how for that cause he is the Mediator of this better Testament consisting of better Promises even to this end That the called may receive the promised Inheritance This being his work to wash and cleanse Believers that he may present them spotless and to give them beauty for ashes c. so that here is strong consolation against our weakness And in all hitherto said we may discern that the New Testament is something more then the Declaration of the Gospel as now come forth in mentioning the beginnings or declaring the Covenant made with Abraham or declaring the New Testament it self and yet something less then the New Covenant as made with Abraham or as to be made with him and all his Seed together and though a Dispensation of the first Fruits of the Spirit of the everlasting Covenant be in this New Testament yet that is also according to the New Testament both held forth and dispensed and if that already said will not shew what it is I will assay to more cleerness 3. For Scripture Expressions to help us I shall put a few to be considered Joh. 1.17 The Law was given by Moses but Grace and Truth came by Jesus Christ. Here is first affirmed That the Law that requiring so exact a Righteousness as it discovered and in every one sin sentenced to the Curse yea even for the least short coming and so killing and that of Levi and the Priesthood enjoyning so many Sacrifices and Ceremonies to be done or else every Transgression received a just Recompence of Reward and though done yet they did not purifie the Conscience nor make the comers to them or doers of them perfect but onely shadowed out him that was to come that they might look to him and be saved This Law came by Moses God gave this Covenant by him But Grace and Truth came by Jesus Christ This next affirmed Grace that is free undeserved and rich Favour and Mercy in forgiving sins and accepting into Favour and Sonship by Jesus Christ that died for our sins and so fulfilled Truth and satisfied Justice and so made the Atonement and rose just as the publick Man for our Justification and
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
the second and new Creation Secondly Yet notwithstanding there is also a true resemblance in many similitudes between them and that not only in this 1. That they both are the work of one and the same God but also in this 1. Gen. 1.1 2. Psa 33.6 1 Joh. 1.1 2 3 4. Col. 1.15 16-19 That as the first was made by the Word and Spirit of the Lord breathed forth by the Father through the Word that is the Son even so was the second and new Creation also begun and shall be finished 2. Gen. 1.1 26. That as in the first the Heavenly and Earthy Matter was first made and framed before any other particular Creatures and they after by the command and word of the Lord formed and made in and out of them even so the second and new Creation in the counsels and purpose of God and actual consent and Agreement of the Word the Son of God and now also in act by the Word made Flesh the original and first being and that which gives being to all and in and out of which and through which all particulars are formed and made new was first prepared made and formed in the Man Christ in whom the Restauration being made God and Man united in one Person through whom the Holy Spirit proceedeth from the Father and so by the word and command of the Lord the particulars in their order are formed and made new and so Jesus Christ the Son of God and the Son of Man even he himself is called the beginning of the Creation of God a Rev. 3.14 the first-born of every Creature b Col. 1.15 the first-begotten first-born from the dead c Rev. 1.5 Col. 1.18 before Abraham was he is d Joh. 8.56 58. the Root of David e Rev. 22 16. the Alpha and Omega the beginning and the end f Rev. 21 6. yea he that worketh with the Father and whatsoever the Father doth he doth the same John 5.19 23 26 27. he is the beginning and by him are all things 3. That as in the first Creation in respect of particulars to be formed Gen. 1.3 John 1.4 5. 2 Cor. 4.6 God first commanded and formed the Light for his Creatures even so in the new Creation in bringing in particulars the first thing commanded to come forth is Light and this shining in the Face of Christ into the Heart of those he makes new Creatures 4. That as in the first Creation the first publick Man was first made a perfect Man fit for multiplication Gen. 1.28 4.1 2. 5.3 Rom. 5.19 1 Cor. 15.48 and his seed and posterity after to come forth of him one after one by degrees and all in his likeness such as he was when they come forth of him even so in the new Creation the second publick Man is first made perfect and his Seed in a spiritual way and supernaturally to be after brought in to him and that also one after another by degrees h Rom. 16.7 Act. 2.41 47. and all by degrees framed into the likeness of Christ into whom they are brought i Rem 5.17 1 Cor. 15.48 2 Cor. 5.17 Eph. 2.10 5. That as in the first Creation the Man and Woman fell and lost the benefit of all by questioning and letting go the Word of the Lord Gen. 3.16 in hearing and pondering the voice of the Serpent and so in believing the same looked on and beheld the forbidden Fruit and desired it and so took and eat of it even so in the new Creation Men and Women are drawn in to Christ and participation of the benefit thereof by letting go and turning from the delusions of Satan in hearing and minding the voice of Christ in the Gospel and so believing the same that they behold him as discovered therein and so desire him and accept and feed on him k Act. 3.26 26.18 with Iob. 5.26 Isa 53.3 Iob. 11.25 26. 6.54 55 56 57. 6. In the first Creation the deed and offence of the first Man and condemnation of him for it did reach to all Mankinde and was the offence and condemnation of all in him as the publick Man and that so verily and efficaciously that in coming forth Naturally from him they should verily partake of the same and bear his likeness though yet none of the sons of Men could in their own individual persons so partake of and feel the same until and but as and when in a Natural way they come to have their personal beings of him and so come forth from him even so in the new Creation the deed and righteousness of the second Man and his justification as he was the publick Man did reach unto all Men and was so far in that sense on them all to justification of life from the first sentence and escape out of the first death in through him as the second publick Man Rom. 5.12 18 9. 2 Cor. 5.14 15 17 18 19. Phil. 1.10 11. Gal. 3.26 29. and though all shall one day be freed from that first sentence and raised out of that first death by him to acknowledge him Lord to the glory of God yet do or can none of the sons of Men in their own individual persons partake of or enjoy the benefit of that freedom righteousness and justification but as they are brought in to believe that done by him nor of Eternal Life but as they are in that believing spiritually united unto him and so in such a being in him are made new Creatures In which respects as there is such similitude between the first and second Creation and the first and second Man and interests of their seeds in them and what they receive from them Rom. 5.14 so the first Adam was a Type or figure of the second that was to come and so we may say of the natural Tree of Life and so of divers things in the first Creation there was something typical in them the Truth whereof in a superabounding manner is in Christ whence he is called Adam and The Tree of Life The green Olive-Tree The Tree by the Rivers of Waters The true Vine The Fountain of living Waters The Door Heb. 10.1 Col. 2.17 Rom. 16.25 26. 1 Joh. 1.1 2 3. The Way The Rock The Foundation c. not that there were or are no such things naturally in being as appertaining to the old Creation but because the Truth Excellency and Life shadowed out by all these things is found in Christ and enjoyed in enjoying him in the new Creation and we know there is more in the Truth than any shadows could type out and the Gospel hath now more cleerly revealed the same And I hope these things considered that are writ from the beginning of this first part of this Treatise till now and understood and believed as far as they are plainly affirmed in the Scripture here and there in many places written and in
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
that for which he hath no plain Saying of Scripture nay that which will not agree with but crosseth Gospel-Testimony so that I may truly say if by Truth he mean Gospel as Elihu to Job These are the voyce of his words Job 33.8 And of this Faith and Holiness true in its kinde he takes Mr. Goodwin and others to mean of which when the mixtures darkning it are taken away as not appertaining to it that it appears as it is by it self none need to be ashamed to own it nor can any produce a Faith of another kinde that is better or so good or true in its kinde and prove it so And from this Faith Mr. Owen professeth a Man may fall wherefore you that through Grace believe as is said abide go on live and die in this Faith as Mr. Owen also saith you may and whatsoever any say of it you shall assuredly be eternally saved you have the Testimony of Christ his Oblation Intercession the Purposes Promises and Covenants of God and his Spirit in his Prophets and Apostles assuring you of this But for weakening the excellency of this kinde of Faith besides the mixtures put in he seems to prove his business by Heb. 6.1 2 3 4 5 c. which is all that I can finde produced with any enforcement and that is onely first quoted page 10 but after amplified and prest page 423. chap. 17. I shall therefore in the next place consider that portion of Scripture with and as agreeing with other places speaking of the same things CHAP. 4. Of Hebrews 6.1 HEb 6.1 Therefore leaving the principles of the Doctrine of Christ or the word of the beginning of Christ let us go on unto perfection not laying again the foundation of c. And in this before we proceed are four Questions to be answered for understanding these words Quest 1. What is here meant by the word of the beginning of Christ or the Doctrine of the beginning or the Principles of the Doctrine of Christ or the first Principles of the Oracles of God as chap. 5.12 And the Answer to this may be read at large before written Part 2. Chap. 10. which it were a shame for any that have sometime believed Heb. 5.12 to stand in need to be taught again which they be The Oblation of Christ with the Ends and Vertues of it and those Oracles in it and proceeding from it as there shewn by Scripture to be the Word of the beginning of Christ and first Principles and in this Epistle also divers hints thereof as speaking of Christ saying Chap. 1.3 Who being the brightness of his glory and the express image of his person and upholding all things by the word of his power when he had by himself purged our sins sate down on the right hand of the Majesty on high Chap. 2.3 c. How shall we escape if we neglect so great Salvation which at the first began to be spoken or preached by the Lord and was after confirmed to us by them that heard him c. We see Jesus who was made a little lower then the Angels for the suffering of death crowned with glory and honour Chap. 1.1 Chap. 2.9 that he by the Grace of God should taste death for every man every of those of that Nature in which he was made lower then the Angels that in it he might suffer for those of that Nature Forasmuch as the Children are partakers of flesh and blood Chap. 2.14 vers 16. Rom. 9.5 Act. 17.26 Luk. 3.38 Act. 5 3â— 3.47 Heb. 2 14. ch 5.8 9. that is the natural Children of Abraham to whom in this Epistle he writes and of whom Christ came they as others were mortal so as the same in speaking to the Gentiles may besaid of the natural Children of Adam for God made all Nations of Men of one Blood and of Adam also Christ came and so the same in effect said of srael is also said of the Gentiles and so all of one Blood he also himself took part of the same that through death he might destroy him that had the power of death that is the Devil c. And after though he were a Son yet he learned Obedience by the things which he suffered and being made perfect he became the Author of Eternal Salvation unto all them that obey him which things hinted here are opened in treating of the Oblation of Christ and shewn to be in the word of the beginning of Christ in the place pointed to for answer of this Quest 2. What is meant here by leaving the word of the beginning of Christ And this requireth both a negative and an affirmative Answer and so 1. A negative Answer Not the believing remembrance of it 1 Cor. 11.26 15.1 2 3 4 rom 4.25 5.6 1. 2 Tim. 2.8 2 Pet. 1.12 13. Rom. 1.3 4. 1 Cor. 1.17 18. 2.2 2 Cor. 5.19 20. 2 Tim. 4.7 Iude 3. Heb. 7.25 28 10.19 9.14 15. 10.22 25. 12 2 3. 13.15 16. 9.12 14 15. 12.24 9.14 10.14 22. nor the prizing embracing and believing encouragements instructions and consolations from is and in and through it for so he wills us alwayes to remember it and saith We shall in such believing remembrance of it be saved no nor yet the holding of it forth and contending for the Truth and Goodness of it against all opposers not so to be left but stood to and kept nor is the usefulness of it in all teachings or in any to be left for there is nothing can be rightly known or taught without it yea in this and in all these respects he makes use of it not onely before but after this saying in this Epistle to encourage them in their approaches to God in their confidence in God for the Promises of the New-Testament yea for all their spiritual Sacrifices and holy Walkings both in sufferings and well-doing yea he shews Christ his obtaining eternal Redemption and his Mediation of the New-Testament to be by vertue of his Blood and Sacrifice and his Peace-speaking to the Hearts of his People and his purifying of them also to be by vertue of the same Blood and sacrifice So that it is evident and plain He neither desired nor intended at all or in the least or upon any account to leave the believing minding and prizing of it nor the holding it forth nor the usefulness of it no nor yet simply and wholly to leave it in that sense of which he here speak not in respect of all times or of all persons But 2. Assirmative Answer To leave was at that time and in this business in his present writing to leave or let rest the declaring again what is the Foundation and which be the first Oracles of it and opening the Principles of the same though the same was still needful both for him and for them to teach others yet not for him now in respect of these