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Of Mr. Owen his first Concernment.
1. HE saith these Saints and beleevers,* 1.1 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 disobe∣dience, &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 chil∣dren 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,* 1.2 yet not in full sense, even as the un∣beleeving Gentiles, before the Gospel was sent to bee preached to them: For the Jews were the natural bran∣ches; 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 com∣ing in,* 1.3 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 privi∣ledges with greater inlargement, and more spiritual and effectual means given to the Gentiles; yet notwithstand∣ing, whether Jews or Gentiles, such as are not by this Gospel and means it affords,* 1.4 gained to beleeve, and so converted and changed in disposition and conversation (what ever knowledge or means they have, what ever hu∣mane righteousness or profession they have, yet walking according to the wisdome and will of the flesh, or ac∣cording to the oldness of the letter) they in respect of ac∣ceptance 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,* 1.5 and bear his image which is common to all men. Then it
overthrows the fancy of some, a certain number of per∣sons 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 one man had by high Treason procured on himself, and all his posterity, the sentence of ejection from all his lands and inheritance, and of suffering for ever an ignominious and tormenting death, being for ever put under the dis∣pleasure, wrath and hatred of him against whom the treason was committed; and yet the execution deferred till the Traytor have twenty children: And in the sentence passed, this reserve, that the third, seventh, tenth, and fif∣teenth of that mans children shall be freed from the exe∣cution of the sentence, and be accepted as sons into favour with the King, and enjoy the inheritance, though these may be born as sinful, and ill-deserving as the rest, yet can they not be said to be born, or by birth to be the chil∣dren of the wrath and displeasure of the King, even as the other, seeing even by their very birth, the persons so born, were appointed to such freedome, favour, and happiness, as the rest were excluded from before they were born; but if none so provided for, but all alike before their birth, ex∣cluded, then were they alike the children of wrath, or else not. This Simily illustrates, the Text proveth, and Mr. Owen confesseth, All are by nature the children of wrath, one even as another. And so as Adams sons, none differen∣ced from others by any such election, before their being, or by a first birth.
2 If by Nature be meant the corrupt disposition, with which from our first father we are all naturally infected, and so according to the lusts of that disposition, what ever means were used towards us, more than other, yet we accor∣ding to the course of this world, and the motions of Satan, walked in fulfilling the wills of the flesh, And so were by Nature the children of wrath even as others: If we take it thus as surely also we may then it still overthrows the fore∣mentioned
fancy; for to be elect to Son-ship, and inheri∣tance, and to be well-beloved,* 1.6 and under well-pleasedness, is one and the same, by our Saviours opening the word; to be under wrath, and under compassion, may well stand together; but to be under wrath, and well-pleasedness stands not together, nor are any that are without Christ, and out of him,* 1.7 chosen or elected in him; the natural man is first, the spiritual afterward, as with the head, so with the members: who are the elect and chosen, is fore∣declared; and they, when elect, are not children of wrath even as others, nor as themselves sometimes were; so that in this saying, he hath intimately confessed the truth of their beleef, he professedly opposeth.
2. He saith, That faith and holiness which in due time they are invested withall, whereby they are made Be∣leevers and Saints, and distinguished from all others what ever, is an effect, and fruit of, and flows from Gods eter∣nal purpose, concerning their salvation, and election.
The faith and holiness of those forementioned,* 1.8 wants nothing of this; Was it not the purpose of God in send∣ing forth his Son the Saviour of the world, That the world through him might be saved? And was it not in the same purpose of God,* 1.9 That his Son having in mans na∣ture dyed for our sins, and risen for our justification, &c. should be preached, To turn men from darkness, to light, that whoever beleeveth in him, should not perish, but have everlasting life? Is not this Jesus, He of whom the holy Spirit testifieth, and the things of whom he sheweth, and so in glorifying him draweth men to beleeve in him? And are not those so brought to beleeve in him, beleevers indeed, and Saints by calling? And is not this faith pro∣duced by the love of God, commended in giving his Son to dye for our sins, and fastned on Christ the foundation, receiving remission of sins,* 1.10 and spiritual quickning, through beleeving on him: According to the purpose of God? Is there any purpose of God for sending his holy Spirit to witness of Christ, to work any other kinde of faith, than this of the right kinde, or is there any faith in Christ of the Spirits working, that is not according to
the purpose of God; doth he speak of himself, or work otherwise than as proceeding from the Father and the Son? And are not these beleevers in their coming into Christ, distinguished thereby, from all that are unbeleevers, and of the world what ever? And who will say, It is questi∣onable, whether the holy Spirit thus bringing any to be∣leeve in Christ, be an effect and fruit of, and flowing from the grace, love, and purpose of God concerning their sal∣vation, even that in beleeving they might be saved? But these things have been often at large cleerlyshewn and pro∣ved before; nor doth Mr. Owen here say, This faith is a fruit of election; he knows that with more shew of truth it might be said election is a fruit of this faith; but yet that is not a good and right expression neither; but the testimony of the holy Ghost is, That they were chosen through the sanctification of the Spirit,* 1.11 and the beleef of the Truth, to which they were called, &c. which is already fore-shewn; And here yeelded in this saying concerning their salvation or election, ma∣king these two terms in a sort, signifying the same thing, and so election a part of the salvation wrought in them and upon them, and so the faith the same set out, Heb. 6.
3 He saith, Their faith being as to the manner of its be∣stowing peculiarly of the operation of God.
This agrees well with that set forth, Heb. 6.1, 2,, 4, 5. It was God sure that in love gave his Son to do that for us, in and by which he is the compleat object of faith: And Jesus Christ, in, and through whom God commendeth his love to us, is God, even one and the same God blessed for ever: And the Holy Ghost that proceedeth from the Father and the Son, is one and the same God, with the Father and the Son, and that the Father and the Son is: And he dis∣covering and drawing on Christ the foundation, and so il∣luminating and affording tastes of the heavenly gift as the effects, repentance from dead works, and faith towards God, This is certainly both his peculiar operation, and the ope∣ration of God. And to deny this under any surmise of an unknown purpose or election, were to derogate from the grace of God, even of the Father, the Son, and the Holy Ghost, as if their works in this kind, were not truly saving,
and gracious, which I hope none wil say; so that this faith abideth still right.
4. He saith, And as to its distinction from every other gift, that upon any account what ever, is so called, in respect of its fountain, termed, The faith of Gods elect.
Surely the faith so set forth, Heb. 6.1, 2, 4, 5. is even so in respect of any other gifts upon any account, by men called Faith;* 1.12 For in Scripture, we finde but one true faith, and that is the gift of God. The object held forth, for faith one, the Gospel discovering it, one; and the Spirit witnes∣sing and calling in that Gospel to that object, one; his light and motion,* 1.13 from the free grace of God discovered, draw∣ing to beleeve in Christ, draws into one, and worketh one faith, and there is not another, as is shewn before. As for that in Tit. 1.1. the Apostie was setting forth to Titus the Grace of his Apostleship. And in, and according to what it was to be exercised,* 1.14 uttering in few words, that he did to the Romans in more words, and to the Ephesians, and to the Galatians, and other Churches. And so here by Gods elect is primely meant, Jesus Christ who is Gods elect, and his beloved Son: And so the faith of Gods elect, and the faith of the Son of God, is all one and the same faith: And by faith is here meant primely, The doctrine of Faith, in which Jesus Christ is set forth, and this preached for the obedience of faith, that men might beleeve it, and so come in to the acknowledgement of the truth, which is after godliness in the hope of eternal life, which is set forth in this Gospel.* 1.15 This the same faith, which Paul, when Saul, sometimes persecuted; and after his conversion preached, so that we have here plainly set forth to us;
1. The testimony of Christ, who is Gods elect, his Son. The Word our Saviour, and the medium, and Doctrine setting him forth in these words, The faith of Gods elect.
And 2.* 1.16 The repentance, from dead works, and faith to∣wards God, which it calleth to, teacheth, requireth, and worketh,* 1.17 in these words, The acknowledging of the truth, which is after godliness.
And 3. The blessing and hope in such repenting and beleeving to be met and enjoyed, in these words, In hope
of eternal life, &c. Is not this the same with that in other places: And is not this that which God promised before the world began, before there was any beginning of in∣crease or society for multiplication, only creatures made, and man fallen? God then promised the sending of his Son, and this manifestation of him, and eternal life in him, and so by him to call and give eternal life in him,* 1.18 and through him, to all that beleeve in him. And now God hath manifested this in sending forth his Son, and through Gospet-preaching declared, and made it known, that men might beleeve, and in beleeving have eternal life. And this the very same so set forth and exprest in many other places; so that here is the compleat object and foundation of faith. Gods elect, the medium of declaring the word manifested through preaching; The true beleeving: The acknow∣ledgement of the truth, which is after godliness; And the blessed hope given and received in such beleeving; The hope of eternal life, and the ground of the certainty of this hope; The Almighty that is All-sufficient, God that cannot lye, that is Truth it self, he hath promised it, even when mankind was fallen in enmity and weakness before the beginning of any increase, or rising; and hath since confirmed it by oath to Abraham:* 1.19 And he hath given a testimony of his love, truth and righteousness in beginning to fulfil his word, in that he hath sent forth his Son, and delivered him up for us all, and according to his will and command causeth the same to be preached.
Now when any through this testimony of God con∣cerning his Son, what he laid aside, what he became, and suffered for us, what he is, and is become, and hath to be∣stow on us. And so the love of God to mankinde appear∣ing through him,* 1.20 is thereby convinced and brought in to beleeve in Jesus Christ, the elect of God, so as he is there∣in broken off from all other confidences and delights, to confide in God that raised Christ from the dead through him, to save, renue, and preserve them in and by his grace, to eternal life through this beleef of the truth, and sancti∣fication of the Spirit, they are chosen into union and fellowship with Christ, and conformity to him; These
are in,* 1.21 and through Christ the elect of God; and have the like precious faith with the Apostles: And thus was Titus Pauls son, after the common faith, which is also called, The common salvation, and the faith which was once delivered to the Saints: The faithful word to be holden fast: The faith that beleevers are to be sound in, explicated to Titus in the foundation and teachings of it: And in the manner and gracious ends of its operation, where the fountain, streams, effects, and hope, are exprest, and opened, so as we may be sure, This is that common salvation, common faith; The faith once delivered to the Saints called also, The faith of the Son of God;* 1.22 The faith of Gods elect; yea the faith of God, and the faith of Christ, the faith of our Lord Jesus; And the faith of the Gospel. And I hope none will say, This is Gods peculiar manner of beleeving, or Christ his beleeving, or the Gospels beleeving, nor that the faith of Gods elect, was the peculiar manner of beleeving in Christ, distinct from others beleeving in Christ, which Paul sometime persecuted, and now preached, and yet no record of it; so that this of Tit. 1.1, 2, 3, 9. agrees in one and the same faith set forth, Heb. 6.1, 2, 4, 5. And for this that God did from eternity elect a certain number of men that were to come of Adam, from the rest of mankinde, to Son-ship and eternal life, and that he gave these to Christ to dye for them, and that these shall in due time be in∣vested with a peculiar faith and holiness, and that by his Spirit witnessing of Christ, he will work a faith and ho∣liness really true in its kinde, in others of the sons of men, for whom Christ dyed not, when such as have it cannot be eternally saved by it, but are capacitated thereby to sin against the Holy Ghost, which in falling away they do; and though they abide in this faith, yet they cannot be saved. That first mentioned faith flowing from such an election and purpose of God concerning their persons, is the faith of Gods elect. This I say, Paul never taught, nor is there any one line in Scripture to affirm it; the Spirit of God leads no man so to beleeve or speak it, is quite and directly cross to his Testimony, as is shewn at large, Part. 2. Chap. 9. Page 87, 88, 89. & Part. 4. Chap. 10. & 11.
So that the faith here commended is the same with that Heb. 6.4, 5. And as for Rom. 8.28. how it speaks the same thing, and not a word for this reproved fancy is shewn before at large.* 1.23 And so likewise is that Act. 13.48. in Part. 5. Chap. 6. Page 317, 318. So that Eph. 1 4. is like∣wise shewn to make nothing for it, Part. 3. Chap. 12. Page 221. And that 1 Pet. 1.2, 3, 4, 5. speaks not of an eternal purpose of God concerning some certain persons of Adams sons, in a decree to elect and eternally save them; but of the manner of the election of such as were already actu∣ally elected, viz. That it was through the sanctification of the Spirit unto the sprinkling of the blood of Jesus,* 1.24 exprest elsewhere, The beleef of the truth in which that sprinkling is received. This election being according to the fore-know∣ledge, or fore-approbation of God, who hath fore∣appointed, and approved this way for electing and choo∣sing such as beleeve his Testimony, as is at large shewn on Rom. 8.28. Part. 4. Chap. 6. & 7. & 8. So that this Concernment hath gained nothing for any other kinde of faith, than that he confest at first true in its kinde; I would he had not cast it by.
Eph. 2.1, 2, 3.
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.
Eph. 2.13, 14, 15, 16, 17, 18, & 3, 5, 6.9.
Rom. 3.9.20. & 2, 25-29. Joh. 3.36.
Rom. 5.12, 18, 19.
Isa. 42.1. with Mat. 12.18.
Rom. 5.4. 1 Cor. 15.45, 46, 47.48. 1 Pet. 2.5, 9. 1 Thess 5.3.4 Rom. 9 25, 26.
1 Joh. 4.14. Joh. 3.16, 17.
Act. 26.17, 18, & 3.26. Joh. 3.14, 15, 16. & 15.26, & 16, 14, 15 1 Pet. 1.20, 21
Rom 5.8.10
2 Thess. 2.13, 14.
Eph. 4.4, 5. & 2.8.
Pages 217, 218
Ro. 1.1, 2, 3, 4, 5. & 16.25.26. Eph. 1.3 12. Gal. 1.11, 12. Tit. 1.1. Isa 43, 1. Mat. 12.18. Gal. 2.20. Rom. 1.5. & 16, 26.
2 Thes. 2.14. Gal. 1.23.
Joh. 3.14, 15, 16, 17, 18.
2 Cor. 5.19, 20, 21. Rom. 1.1-3, & 16, 25, 26.
2 Tim. 1.10, 1 Pet. 1.20, 21. 1 Joh. 1.2, 3, & 5.10, 11, 12. Col. 1.26, 27, 28. Eph 3.3-9. Rom. 16.26.
Gen. 3.15. & 22.17, 18. Isa. 55 14, 5.
Rom. 4.23, 24, 25. & 5.1, 2, 3. 2 Thes. 2.13, 14 1 Pet. 1.2. & 2, 3, 5, 9.
2 Pet. 1.1. Tit. 1.4. Jude 3. Tit. 1.9. & 2.2 11, 12, 13.14. & 3.4, 5, 6, 7.
Gal. 2.20. Rom. 3.3. Act. 14.24. Jam 2.1. Rev. 14.12. Phil. 1.27.
See Part. 4. Chap. 6, 7, 8.
2 Thess 2.13.