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.

An Explicite DECLARATION of the Testimony of CHRIST, ac∣cording to the plain sayings of the GOSPEL.

PART I.

CHAP. 1.

A Direction to discern Truth from Error.

ISa. 8.20. To the Law, and to the Testimo∣ny: if they speak not according to this Word, it's because there's no morning (or Light) in them. Now God hath ac∣cording to his Promise, given forth his Son for a Covenant to the People, and a Light to the Gentilesa 1.1, and so for a Lawb 1.2, and for a Witness or Te∣stimony c 1.3; yea, the Scripture witnes∣seth of Christ, and Moses and all the Prophets wrote and spake of himd 1.4: and He is the Brightness of the Father's

Glory, and the express Image of his Persone 1.5, in whose Face, the Knowledge of the Glory of God shinethf 1.6: he received the Word of the Gospel, in which both Law and Testimony is from the Father; and in him are hid all the Treasures of Wisdom and Understandingg 1.7: and he spake the words the Father gave him to speakh 1.8, and his Record is truei 1.9: and he spake of excellent things, and the opening of his Mouth was right things; his Mouth spake Truth, and wicked∣ness is an abomination to his Lips; all the words of his Mouth in Righteousness, nothing wreathed (or froward) or perverse in them; they are all plain to him that understand∣eth, and Right to them that finde Knowledgek 1.10. And this Word and Gospel which he received and preached, he gave unto his Apostles and first Witnesses, and gave them the Holy Spirit, which gave them to understand, and receive the samel 1.11. By which Spirit they had the Meaning and Mystery in them, so revealed to them, as never was to any in any ages beforem 1.12. And so he put, and bound, and sealed the Law and Testimony in his Disciplesn 1.13, as in some measure he still doth in them that believeo 1.14: and this Word, Gospel and Testimony, did the Apostles preach as they had received of the Lord, accor∣ding to the Revelation of the Mysteryp 1.15, and this with great plainness of Words, and evidence and demonstration of Spi∣rit and powerq 1.16. And this they also writ, and left upon Re∣cord, in such plainness, that they intended nothing, but what we in their Writings, readr 1.17; and in reading, may understand their Knowledge in the Mystery of Christs 1.18: whence Christ, that by his Spirit set them on this work, as he did the Pro∣phets before, and by that Holy Spirit guided them in writing, saith, Have not I written to thee excellent things in Counsels and Knowledge, that I might make thee know the certainty of the Words of Truth, that thou mightst answer the Words of Truth to them that send unto theet 1.19? And so it is affirmed, That that which was (and is so) written, is upright, Words of Truth, acceptable Words, and Words of delight, to re∣ceive and declare the Minde of God in, and so fit also for the Preacheru 1.20.

So that the Law and Testimony, as it is manifested in the first coming of Christ, and by him given to his first Witnesses,

and by them delivered and recorded to us, is the Law and the Testimony to which we are to resort: and so the whole Scripture as witnessing of Christ, and opened by Christ to them, and by them to usw 1.21: for Christ spake by his Spirit in the Ministration of Noahx 1.22, and it was the Spirit of Christ in the Prophets, that did signifie to them, when it testified be∣forehand the sufferings of Christ, and the Glory that should followy 1.23; the Spirit of the Son being also the Spirit of the Fa∣ther, and that by which God ever hath and doth testifie of his Sonz 1.24. And so God at the first, did immediately preach the Gospel in Paradise; and after, more fully to Abraham in Canaana 1.25, and afterwards by the mouth of all his Holy Pro∣phetsb 1.26, which Prophets spake and writ as they were moved by the Holy Ghostc 1.27: whence, what the Spirit foresaw and preached, the Scripture that was written by his Inspiration, is said to foresee and preachd 1.28: And what the Scripture saith, the Holy Ghost is said to saye 1.29. And we shall finde many say∣ings in the Scriptures, both of Moses, and the following Prophets, testifying of Jesus Christ, his coming, and sufferings, and resurrection, and glory; setting him forth to be the great Prophet, High Priest, and King, and God's Salvation to the end of the Earth; and, that whoever believeth in him shall not be ashamed; calling men to look to him, and be saved. And this is the main thing to which the Scripture testifieth; all other parts and portions of Scripture, besides this plain Testimony, being subservient, and having their tendencie to this, even to lead men to the Knowledge and Acknowledge∣ment of this Testimony, and so of Christ testified thereinf 1.30. And so,

The Genealogies from Adam to Abrahamg 1.31, and from A∣braham to David, and from David to Christh 1.32, are to demon∣strate of whom Christ came according to the flesh, and that he is very Man of the Seed of a Woman, &c. And also, the Love, Truth, and Faithfulness of God in performing his Promisei 1.33.

The end of the Law given to, and by Moses, was to be a School-Master to Christk 1.34, and for Righteousness to have it in Christl 1.35: the one part of the Law, that of ten Words, was to discover sin, and sentence to death, that men might die to

themselves, magnifie Grace, and be quickened by Christ, and live to himm 1.36. The other part, that of Types and Figures, in Temple, Altar, Propitiatory, Priests, Sacrifices, Washings, &c. To figure and shadow out the Truth, that was to be found in Jesus, that was to comen 1.37.

And so many Metaphors and Parables had the like end, which whatever the outside and face of the Letter was, yet their import was in their end, which was to witness of, & lead to Christo 1.38; in minding of whom, the meaning of all is seen; and so the things, and sense in sayings, plainp 1.39. But when Christ the Truth came, he, by compleating that done in his Body, and sending forth the Holy Ghost, opened the way in∣to the Holiestq 1.40, revealed the Fatherr 1.41. And God hath now spoken to us by his Sons 1.42, who hath filled his first Witness with the Holy Ghost, and so with Knowledge of the Mystery of his will in all Wisdom and spiritual Prudence, and sent them fortht 1.43: and they have testified; and in their Testimo∣ny, the Holy Ghost hath testified of Christu 1.44: and this Testi∣mony of Christ have they preached and recorded, not in a Fable to be Allegorized; but the very Truth concerning Je∣sus Christ himselfw 1.45; not in dark and parabolical Words, nor in the Wisdom of man, nor with Rhetorical flourishes; but with simplicity and great plainness of speechx 1.46, without any deceit or cloak of craft, commending themselves to every mans conscience in the sight of Gody 1.47. So that this Gospel of Jesus Christ, as now come forth, in which is the Law and the Testimony, to which we are to resort for Knowledge of Truth, is the Testimony of Christ; and as it is of deep and profound Mysteries, so it is true, verily true, and plain, with∣out any deceit or equivocation, as is evident. To it there∣fore go, &c.

CHAP. 2.

Evidences of the Truth and Plainness of this Testimony.

THat the Testimony of Christ in all the sayings thereof is true, is evident, first, in that it came forth from Almighty

God, and is the declaration of his minde, who is the onely true God, the God of Truth, even Truth it selfa 1.48, whence it is called the Gospel of Godb 1.49.

Secondly, In that it testifieth and setteth forth Jesus Christ, who is the Truthc 1.50, in whom Mercy and Truth are metd 1.51: and in that he became, hath done, doth, and will do, Truth is, and is fulfillede 1.52; and he also sends forth the Holy Spirit, that witnesseth Truth, and leads into all Truthf 1.53, whence al∣so this Gospel is called the Gospel of Christ.

Thirdly, in that it was inspired and witnessed by the Holy Spirit of Truth into the Prophets and Apostles, and by them breathed forth and written, as the Holy Spirit gave them to speak and writeg 1.54. True it is, All the Holy Scripture was given, and so narrated and writ by Divine Inspiration, and so is profitable, &c.h 1.55. But though the Narration of Sayings writ∣ten in the Scriptures were by Divine Inspiration recorded, yet are there many Sayings recorded, which in respect of the Sayings themselves were not Divine Inspirations: but the Spirations and Sayings, some of Satan, some of Seducers and wicked men, some of weak Believers, some even of strong Be∣lievers tempted; which were by the Inspiration of God given to the Writers, and so by them recorded; but not recorded as the Inspirations of God's Minde, but as God's Declaration of the Sayings of Satan or of Men, that we may know the subtilties of Satan, and beware; and the seducements and e∣vils of the wicked, and take heed; and so the weakness of some, and frame of Spirit in others: and so such Sayings are to be taken, as God's Declarations of the Deeds and Sayings of others, to warn, instruct us, &c. but not as his own Say∣ings, to be received, obeyed, and built on as true and good; that would be an abuse of them. But as for the Gospel it self (that is, the Testimony of Christ) even All of it, was not onely narrated by Divine Inspiration, or given of God by In∣spiration to be narrated, as those things that were indeed spoken or done by Satan, or wicked or weak men: But as the very Things, Sayings, Spirations, and Inspirations of God him∣self, of his own Minde; and so it is Divine Truth, Divine Spi∣ration, divinely inspired, as well as by Divine Inspiration writ∣ten and recorded; and therefore True: not only true it was

so said and done, for so were all the other sayings; but true in it self; yea, Truth, and the Revealer of the Minde of Truth it self.

Fourthly, the Gospel and Testimony of Christ, is a full and perfect Truth, in all that it narrateth, and in all that it affirm∣eth, and in all that it promiseth, containing the Declaration of the whole Truth, that is for natural Men or Believers to know, believe, or do in the worship of God, or towards the Conversion and Salvation of Men; yea, even to make the Man of God himself perfect to every good Worki 1.56. And therefore we are bounded up to itk 1.57, without adding or diminishingl 1.58; there being no Morning-light in any Spirit, Doctrine, Say∣ing, or Doing, that is not in, and according to this Testimony, it being the Truth, and Discoverer of, and Guide to all Truth, and Trier of all thingsm 1.59; it being true in Christ, and of Christ, and from him to men, and for men, whether men believe it or notn 1.60. And as it is true in and of Christ, and to and for men; so it is true in Believers also, so as they discern, and experiment, and testifie the Truth thereofo 1.61: and so this Gospel is most rightly called the Word of Truthp 1.62; yea, the Truthq 1.63.

Fifthly, the Testimony of Christ (which is in the Gospel) is the Spirit of Prophecier 1.64: it is the Original, the Spring, Teacher, and Guide to all right understaing of Truth, and for speaking Truth to Men, in Charity, and to Edification, and Exhortation, and Comforts 1.65; yea, this Testimony of Jesus be∣lieved, is verily,

• 1. Both the Opener of Truth, and of the Understanding to discern Truth, as pointed out both in the end of the Law, and in Types, Parables, and dark Sayings; and also, as set 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 themt 1.66.
• 2. It hath its meaning in it self, and the same is in its Dis∣covery, according to the plain import of its Sayings: it abhors all Equivocations, dissembling, and pretending any Love or good-will, more then really isu 1.67.
• 3. It hath Evidences and Demonstrations of Wisdom, Power, and Goodness, and Motives unmatchable, to draw to the Belief of its Testimonyw 1.68.

• 4. It is the Instrument and Medium, by which the Holy Ghost convinceth of sin, unbelief, and errorx 1.69, and bringeth the convinced in to Believe and love the Truthy 1.70, and lead∣eth Believers into all Truthz 1.71: and he that believeth this Testimony, believeth the Truth; and it being in them, and they living according to it, they are of the Trutha 1.72, and in the Truthb 1.73, and the Truth is in themc 1.74; and such as teach it, are Ministers of the Truthd 1.75; and such as acknowledge, profess and obey it, do acknowledge, profess and obey the Truthe 1.76; and such as turn from it, turn from the Truthf 1.77; and such as oppose, deny, and resist it, do oppose, deny and resist the Truthg 1.78.

So that we are well directed for knowing of Truth, to the Law and to the Testimony, in which Truth is, and all the say∣ings 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 righth 1.79.
• 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 Truthi 1.80.
• 3. In that our Saviour directeth and commandeth for knowing and finding Truth, to search the Scripturesk 1.81, to minde what is written, and how we read in the Law and Testimonyl 1.82, and to apply the Ear to his Knowledge, and so the Heart to the Words of the Wise, that have written by his Spiritm 1.83.
• 4. In that our Saviour promiseth blessedness to such as be∣lieve on him as the Scripture hath saidn 1.84, avouching all that keep not his sayings (that do not Believe, Love and hold to his sayings) to be no Lovers of him* 1.85.
• 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 speako 1.86; and this sincerely, without craft, in all plainnessp 1.87, and not with a veil over their face.
• 6. In the confession of those that have believed this Testi∣mony,

• that his Word is true, very pureq 1.88, and bringeth Light, and giveth Understanding to the simple.
• 7. The Title put on this Testimony; as, The Word of Truth, the Scripture of Truthr 1.89.
• 8. The Commendation and Approbation of such as are di∣ligent in searching the Scripture, to see what is Truth, and take heed to the Word of Prophecie, as to a Lights 1.90.

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 Pro∣mise, or of the Prophets and Apostles Protestation, or of the Title of the Gospel? or why are any commended for search∣ing 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?* 1.91 So that their sayings in this Testi∣mony, are true and plain, and have the sense they plainly im∣port; 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 Testimo∣ny, for the discerning of every Whisper, Spirit, Doctrine, O∣pinion 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,* 1.92 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 a∣gainst Goda 1.93; 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 Foolishnessb 1.94. 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 thereofc 1.95; and pretends in its fleshly Minde, to a farther and better knowingd 1.96, 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 receivee 1.97. In which, thinking to be wise, they become most foolish, and their Wisdom and their Knowledge perverteth themf 1.98, 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 Scri∣pture 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 Determi∣nation; 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 con∣senting; some say, A Synod or Convocation of learned and

holy Men; some say, This gathered Assembly or Congrega∣tion; some, That; and some say, Humane Reason in a Logi∣cal 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 di∣ligent to set forward this evil business; and he will abuse Rea∣son, & use subtil and provoking Motives; yea, and bring Scri∣pture 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 advantageg 1.99: 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 pro∣ceedings of Truth; he can transform himself into an Angel of Light, and confess Jesus to be the Holy One of Godh 1.100, and pretend to help Believers in Christ to a better conditioni 1.101; 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 Num∣ber: 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 tok 1.102. 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 oppo∣sitions against the plain Testimony of Scripture, yea, some∣times 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 Ob∣jections 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 e∣specially 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 bewarel 1.103. 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 glorya 1.104; and, not he that com∣mendeth himself, but he whom God commendeth is approvedb 1.105.
• 2. Your bearing witness of your self, makes you like the Heathen Idolsc 1.106, and your witness not trued 1.107; and coming in your own Name, pretending the Name of Christ, as if you were Christ, declares you to be a false Apostle or Pro∣phete 1.108.
• 3. For the true Christ, full of, and led by the Holy Ghost, gave every Answer to the Tempter, with, Thus it is writtenf 1.109; 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 Com∣mand of Godg 1.110. 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 Pro∣phets and Apostles, is not of Godh 1.111.

Wherefore that Spirit that speaks of himself, is not of God; for the Holy Spirit never speaketh of himself, but he witnes∣seth 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 wordi 1.112.

And those that by Faith do know, That the world was made by Godk 1.113, and that it is preserved and upheld by God through Christl 1.114; and that the Scripture was given by Inspi∣ration of Godm 1.115; and Christ sent forth, and to have done all things according to the Scripturen 1.116; they know also, That what the Scripture saith, the Holy Ghost saith the sameo 1.117; 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 infal∣lible Spirit, and that we speak is the Minde of God: but you be∣lieve 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 Scri∣pture 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, Blasphe∣my, 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 De∣scent of David, and Abraham, and Adam; and so took a per∣sonal 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 de∣parted 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 glo∣rified 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;* 1.118 and that Spirit that denieth this, is the Spirit of Antichrist; and he that denieth that This Jesus is The Christ, he is Antichrist,* 1.119 and denieth the Father and the Son.

And whoever believeth in This Jesus, receiveth of his Spi∣rit, which imprinteth his Word, and frameth his Minde in his Heart, enriching him with his Consolations; and so by Word,* 1.120 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 parti∣cular 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 Begin∣ning, before all Things, and without End, Omnipotent, Om∣niscient, Infinite, and Immutable, the Creator of all things; and his onely Son, that was in the Beginning, and from Eter∣nity 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 Inspirati∣on, written, and put on record for us, to make known his Minde to us,* 1.121 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 there∣fore called Scripture.* 1.122 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,* 1.123 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 inspi∣red into every of them,* 1.124 which was so given to Israel and Jo∣shua, Deut. 13.6, 8. yet it being after written and left upon Record for his peoples use, it's said to them many Generati∣ons after,* 1.125 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,* 1.126 said to the corrupt and erroneous Sadduces,

Have not you read that which was spoken by God to you, saying,* 1.127 I am the God, &c. And so the Spirit in the Apostles teacheth us, That whatsoever things were written aforetime,* 1.128 were written for our learning, that we through patience and comfort of the Scri∣pture 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 within; which true Believers then had, and now have, that, for their good,* 1.129 writ∣ten without; by the Holy Spirit, in believing, putting it in their Minde and Heart, written within; and yet the same and more encreased within, by use of that without; and so, that both without and within fenceth us against Seducers.

And this gracious God in Christ, with his gracious Minde, as made known and written, is that we call Scripture, be it written or printed over and over, in Hebrew, Greek, Latine, English, or any Language, be it in Paper or Parchment, in Tables, Rolls, or Books. This, not the Writing, but the Thing written, we mean by Scripture. And now God hath been so gracious, to cause the great things of his Law to be written to us, and then called Scripture; shall we, because of the meanness of a Scribe, the homeliness of the Letter, and commonness of the Books in which it is conveyed to us, con∣temn and despise it, and call it Letter, Ink, and Paper, and Scripture without us, and so count it as a strange thing? surely then, this will be charged on us as a great sin,* 1.130 and a rejecting of his Word; and that Word without us, despised by us, and therefore not within us, shall yet judge us at the last day.

As for any other Scripture within us, then this Testimony of Christ and God's gracious Minde in him, that is written in the Scripture that is without us, we desire not: but to have this written without, to be enlightned to our hearts; and in understanding, believing, loving or retaining the same, to have it by the same Spirit that first testified it, to be testified and written in our heart within us, so as our hearts be framed into the same Minde and design with God and Christ; so we desire it more and more written within.* 1.131 But wheresoever this Testimony of Christ that is written without, is slighted,

and that is not it within,* 1.132 as is said, All within is filthy and de∣ceitful: and he is a fool that trusteth his own heart, or a Spirit of falshood, when God hath given us so good a Law and Te∣stimony to resort unto.

[Object. 3] Whatever it be that is written, yet the Letter is dead and killeth, and it is the Spirit that quickeneth.

[Answ.] This is partly, if not fully answered in the former Answer; yet I shall consider the words, as used in 2 Cor. 3.5, 6. Our sufficiency is of God, who also hath made us able Ministers of the New Testament; not of the Letter, but of the Spirit: for the Letter killeth, but the Spirit giveth life. Now all that is objected against the liveliness and plainness of the Gospel in this place, lieth in these two words, Letter and Spirit; which if right understood, according to Scripture-Language and import, clears all, and shews the Objection forceless. Consider it:

1. By Letter is not here meant, A, B, C, &c. opposed to a blank without such Letters, or to a breath without a Sound; the word Letter is not so used in any Doctrine of Law or Gospel: nor yet by Letter is meant Syllables and Words, written and read over, and spoken, opposed to some secret and insensible conveyance of the Minde to the inward Spirit; Scripture doth not so use the word Letter: nor yet is by Letter here meant the outward sound of the words in Ministration of them, by reading, speaking, or receiving them, in hearing and understanding them, according to the outward import of the words.

But by Letter is evident to be meant the Thing it self that was written in the Law of works to be done under a penalty, and the so doing of it: and so the Apostle, in reproof of the Jewish Zealots that boasted much of their keeping the Law, used the word Letter,* 1.133 to signifie the Law of Works, Circumci∣sion being that outward Covenant, in which, all that came to be of Abraham's Family, were obliged to wait on God in use of all Ordinances given: though Circumcision was before Moses,* 1.134 and so not of Moses; yet when God gave the Law to Moses, and by Moses to the People, then Circumcision did still oblige all the circumcised, to observe all the Ordinances given them by Moses, called the Law: and none but the cir∣cumcised

had Liberty to have Fellowship with them in the use of those Ordinances: whence all that people,* 1.135 which did so worship God, were called, The Circumcision; and all the outward Duties, in that outward Worship and Ceremony, together in one, called, Circumcision. And this outward Circumcision is plainly said to be that of the Letter,* 1.136 and op∣posed to that of the Spirit; whence also, it is opposed to Faith in Christ, according to the Gospel; which Grace given and received, freeth us from the Bondage of that Law,* 1.137 that we may serve in newness of Spirit, and not in the oldness of the Letter:* 1.138 In which sense, the Gospel, that is, the Law of the Spirit, is opposed to this Law of Works, called, The Law of Sin and Death. And it is before shewn, That this Law was given to discover Sin, and sentence to death, that Men might be dri∣ven to Christ; and so its End was to Life, but to Life in a kil∣ling way; Death by this Law, and Life in Christ, for whom it fitted, and to whom it led.

Now consider, That as the Apostle saith not, The Letter of the New Testament, whose very outward Sound is of Life; but, The Letter: so it was not a dead Letter that killed, or could kill: it was not Words, writ, read, spoken or heard only; but the Things imported therein,* 1.139 understood and minded, that did discover to them their Duty, and move them to set on the Performance: yet when they did this to get Righteousness, and be Righteous in, they went wrong, and their Works were but dead Works, their conceited Life thereby a Deceit, and they still Dead, though trusting in the Letter, or those Duties doing, still swerving from the end for which the Law or Letter was given; & this was Confidence in the Flesh: For God's end in giving that Letter or Law,* 1.140 was not to make them Righteous by it, but to discover sin, and sen∣tence them to death, that so they might be enlivened by Christ: in respect of which gracious end of God, and the Tendency of the Letter or Law thereto, it is affirmed in the Ministration, To have been glorious, and also profita∣ble,* 1.141 if so observed; for so it ministred sin in discovery of it, and death in the sentence; and so killeth, that in that way they might be brought to Life, not by it, but by Christ typed out in one part of this Law; and so, and to this end, the Letter

killeth, yet this killing and death that fitteth for life in Christ, was not effected by a dead Letter, or by Words, or Sound heard only, but by some gracious operation of God there∣in, minding them of, and opening their Understandings to discern their sinfulness, and submitting their Hearts to say A∣men to the Curse, and helping them in Observance of the Rites, to look to Christ to come; that so, having no hope in their own Observances, being in that respect dead also, they saw the end of the Law to lead them to Christ: And this was the right use of the Letter, and the Work of God, by, and with the Letter, in this killing way to fit them for Life. But this Medium and Way of killing to prepare for Life, God was not minded always to use: but as it was given 430 yeers after the Covenant made with Abraham,* 1.142 to whom the Seed, and Blessing in that Seed was promised; so it was to continue but till Christ that Seed came: so that this Law ministred by Mo∣ses, appears all the way in every place speaking of this business, and in this very 2 Cor. 3. to be meant by Letter: for that Law in Ministration of it, was the Ministration of sin and of death, or condemnation for sin to death; and that to so gracious an end, as is said: whence said to be glorious, and yet to be done away.

2. By Spirit, is not here meant simply and onely a su∣pernatural shine and infusion of Divine Power and Spirit into the Hearts of Men, creating a new and living Spirit, even the Epistle, or Minde of Christ in the Heart, a living Principle, springing up in living and quickening Efficacies: by Spirit is not meant this only, but the Gospel, through which this was conveyed; for they by whom this Epistle was ministred, in respect whereof, they were Ministers of the Spirit, and their Ministration, of Life: That which they did Minister, was the Epistle of Christ,* 1.143 even the Gospel, as come forth and witnes∣sed by the Holy Ghost since his Ascension; in Ministration whereof, Christ, according to his Promise, is present with them by his Spirit; and his Work it is in their Ministration, to send forth of his Spirit: so as the Ministration of the E∣pistle of Christ, the Words of Christ, which are Spirit and Life, is their Work; but the Supernatural Shine, Infusion and Writing the Minde of Christ in the Heart, is the very

Work of the Holy Ghost from Christ himself, though in their Ministration, and in, with, and through the Gospel ministred by them; which distinction is here given us by the Apostle himself in this 2 Cor. 3.2, 3. & in divers other placesp 1.144. So that by the Spirit is here meant the Gospel, yet the Gospel in a pe∣culiar sense: for Moses preached the Gospel also, even the same Gospel, although not in the same Manner, and Spirit also went forth in the Ministration of the Gospel, as delivered by Moses:q 1.145 but they to whom it was so preached, were still under the Law, and had the Law to convince them of sin, and the Law to lead them in Observances to look to Christ: so that the Gospel was also preached with and under the Law or Letter, which was the first, and now Old Testament: But now that Christ is come, and Truth fulfilled in himr 1.146, that Use of the Law enjoyned to the Jews, is taken away, and in the Gospel preaching, Life is preached with Freedoms 1.147 in a Word of Grace; in, and with which believed, the Spirit operateth, both to convince of Sin, and to lead into Christ, and so into all Trutht 1.148, and write the Minde of Christ in the Heart. And this is the New Testament of which the Apostles were Mi∣nisters; and according to which, with Freedom and Ful∣ness they preached the Gospel and Testimony of Christ. And so of this Testimony of Christ, was Paul and the residue of the Apostles and first Witnesses, made Ministersu 1.149. And this Gospel being testified, and brought forth by the Holy Spiritw 1.150; and being that, in Ministration whereof, the Holy Spirit witnessethx 1.151, and so the Gospel, the Power of God in every one that believeth to Salvation, working in and with it in the Believery 1.152, it therefore hath the Name of the Spi∣ritz 1.153, and so is rightly called Spirit; yea, it is the Spirit of Pro∣phecie, and this Testimony of Christ is of him, and that which abideth for ever; and this Ministration of it, to abide till his own personal coming again, and so is a more glorious Ministration than that of Moses, which is done away; that having also a veil, but this delivered without veil: and this to be meant by Spirit, is seen in the whole Chap. of this 2 Cor. 3. And this Testimony of Christ is one and the same, whether writ, printed, read, preached or heard; and so not Let∣ter, but Gospel; ministring, not Sin and Death, but Forgiveness

and Life, whether Men believe and receive it or nota 1.154. And it is a kinde of Blasphemy to call this Gospel Letter, much more to call it a killing Letter; the Gospel in Moses Ministration, was not so called, but, The Law; much less may it now be so called: it is a Word of Life; and they that refuse it, refuse Life; and the refusal brings death: though only Believers receive and meet with the spiritual Power, and living Effica∣cies thereofb 1.155; so that quite contrary to the end of the Ob∣jection, we are led by this place to magnifie the Gospel and Testimony of Christ, for the Truth, Livingness, Excellency and Plainness thereof.

And thus much to take away that by which these most dan∣gerous troublers of Believers, endeavour to withdraw them from believing the plain import of the plain sayings of Christ in Scripture.

CHAP. 5.

An Assay to remove the Stumbling-blocks laid in the way by them that seek to trouble them by Word, that is, by plead∣ing the Iudgement and Traditions of Fore-fathers, or by Philosophy and vain Reasonings, or by subtil and Rhe∣torical Queries and Perswasions, to draw them from belief of Gospel-sayings.

[Object. 1] OUr Fathers, the Holy and learned Men, and chief Teachers in the Church, have thus understood and interpreted; these have been their Doctrines and Traditions, which they have una∣nimously taught; and the most zealous and consciencious for many Generations, have so held and observed: will you be so profane 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 Glossesa 1.156: 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 Say∣ings of God, and so not of him, but of men; how many, learn∣ed, holy, or ancient soever they appearb 1.157.

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 blindec 1.158.

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 ac∣cording to the plain saying of the Lawd 1.159; 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 givene 1.160: so victorious is the Truth in its own say∣ings.

Nor is it Pride, or sinful Singularity, or just cause of Of∣fence to any, to believe the Sayings of God to be true, whoever be reproved as a lyer thereby; but rather true Hu∣mility, in laying aside our own Wisdom, and desire of Repute with humane Rabbies; and it is Obedience to God in justify∣ing him in his Sayings, which are never rightly understood but in believing themf 1.161: 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 Re∣surrection of all the Bodies that have died since Adam's time, &c.

[Answer.] These are all such plain Blasphemous and Atheistical As∣sertions, 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 departg 1.162: yet because many devise Allegories, to make them true in an Allegori∣cal Sense, thereby to colour their Atheism and Unbelief, and pretend a Fancy of higher things, though they are vain Fan∣cies and Dreams;* 1.163 we may give an Answer beside plain Deni∣al, which yet were enough: And so it's answered, That however Types, and Shadows, and Parables might be Alle∣gorized to an Agreement in a spiritual sense, with the sub∣stance of Truth shadowed and typed,* 1.164 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 limit∣ing 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 Errorsg 1.165, and disa∣bles to give any right Interpretation Allegorical or Logical.

[Object. 3] You have the Scripture but in a Translation, and have not suffici∣ent 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 Ob∣jection we may finde in the Scripture it self, many things, viz.

1. That all words are not in every sentence to be taken ac∣cording to the full extent of the Etymologie of the word: as, where it is said, Our Saviour will come, as a Thiefh 1.166; 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 1.167. So the word Not in some sentences signifieth, not at allk 1.168; in other sentences it signifieth, not so much, not so primelyl 1.169; and in some sentences it signifieth, not onely, but moreoverm 1.170; 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,* 1.171 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 hea∣venly

things, and the true import of all the sayings of the Go∣spel, 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 inn 1.172; & 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 Ety∣mology, 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 untransla∣ted) 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 ap∣pears carnal and of no force, to such as know this.

[Object. 4] The fourth Objection is by Queries and Rhetorical Perswasi∣ons, 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 que∣ried, 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 with∣draw 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 say∣ings, 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,* 1.173 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,* 1.174 after the Tradi∣tion 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 Scri∣pture, 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 imperti∣nent: 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 fol∣lowing Discourse.

[Object. 1] Christ himself spake many things to the people in Parables; there∣fore 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 himself plainlya 1.175: and after to those that in seeing did not see, and in hearing did not hear, but hardened their hearts; he therefore spake to them in Parablesb 1.176. And we know in Scripture are many Types, Parables and Meta∣phors, which were not clearly and fully opened till Christ en∣tered the Heavens in our Nature, and offered the acceptable Sacrifice, and sent forth the Holy Ghostc 1.177. And these Para∣bles were all uttered before that Ascension of his; and yet he also opened all these Parables to his Disciplesd 1.178: yea, and all that Moses and the Prophets spake concerning himself, he opened to theme 1.179; and promised them, and according to his

promise, gave them his holy Spirit to teach them all things he had said to themf 1.180, having charged them, Mat. 10.27. What I tell you in darkness, speak ye in the light; and what ye hear in the ear, that preach ye upon the house top. And this given as a Rea∣son to them, That the Knowledge given them, was as a Light set on a Candlestick, that it may give Light to all that are in the House, that they which enter in may see the Lightg 1.181. And the Apostles have professed to have fulfilled this charge, and to have used great plainness of Speech, both in Preaching and Writing; declaring no Fable, nor using any cloak or veil to hide their meaning, as is fore-shewed, Chap. 1, & 2. And it were folly in us to be cheated and with-drawn from believ∣ing their sayings of the Testimony of Christ to be plain and true, according to their own import.

If any reply, The Revelation of Jesus Christ given to his Apo∣stle John is very dark and obscure, and that was since the Ascension of Christ:

I answer, Our Unbelief makes many things therein more dark to us than otherwise they would be: and yet the Testi∣mony of Christ, and the sayings thereof, that are needful to be known and believed of all that would have Eternal Life, are very plain there also, and have their own plain import, as in other places, none denying: and that in which so much ob∣scurity appears to us, is, in Visions, and Prophecies of his providential dealing with his Church, and with the Enemies of his Church, and so of things to come pass, before, and till his own coming again: of which, in Understanding and Be∣lief of the Testimony of Christ, and Acquaintance with the Scripture, we may understand as much as is needful for us: And in the encrease of that Knowledge, and as things draw nigh to be fulfilled, know more still; whence there is Bles∣sing to be met with in reading and hearing that Book,* 1.182 and keeping the things written therein. But our Discourse being of the plain sayings of the Gospel and Testimony of Christ, by which all the other sayings in the Scripture are to be un∣derstood; and therefore those sayings not obscure, and so these Objections of no force against it.

[Object. 2] Peter saith, That in Paul's Epistles (which were written after Christ his Ascension) are some things hard to be understood,

which they that are unlearned and unstable, wrest, as they do also the other Scriptures, to their own destruction. Therefore many of the sayings of Christ in the Gospel are hard and obscure.

[Answer.] The Truth of Peter's sayings, 2 Pet. 3.16. gives no colour for this objecting inference: For Peter,

1. He saith not, That any sayings in Paul's Epistles are hard to be understood; or, That the manner of his Writing is hard to be understood: but some things in those sayings are hard to be understood. Now this is clearly and com∣monly known, that a saying may be plain and clearly under∣stood, and yet something in that saying above our know∣ledge, and not easily understood: as, before it was known to the Eunuch, That Christ was come in the flesh, and that Jesus was the Christ; he, in reading Isa. 53.7. understood what the saying was, and believed it true: but there was one thing hard in it to him; and that was, of whom the Pro∣phet spake; without knowledge of which, he counted him∣self not to understand; and in knowledge of that one thing, all the rest was clear and useful to him, Act. 8.30, 34, 35. And now that is cleared to us, and so all sayings: yet still in sayings known, even some thing known therein to be, if it be of a thing to come, may be hard to be understood what it ish 1.183.

2. He saith not, That all Paul's Epistles, or any one of his Epistles or his sayings, or all the things in his sayings, or in any of them; but onely some things, some certain things in them; & this, with a limitation also to these things, that is, the things of which Peter had been forespeaking in this Chapter, about the second coming of Christ, the Dissolution, and Re∣stauration of all things, the new Heaven, and the new Earth, and God's Patience in waiting so long for Men's Repentance, before he bring all this to passi 1.184; of which things, Paul spake to the Hebrewsk 1.185: and often in his other Epistlesl 1.186. And so he speaks not of the beginning of the Gospel of Christ, or of things here to be enjoyed, but of those things hoped for: and of them, he saith not, The main, or all things; but, Some things are hard to be understood: which firms our Belief of the sayings, and serves to humble us, and quicken up our atten∣tion, that in Believing, we with patience may wait for that

time in which we shall know clearly, 1 John 3.2. And the more we minde the Testimony, the more we shall know now; which we could not, if the sayings were dark: but they are a Light, and so affirmed by Peter to be, 2 Pet. 1.19.

3. He faith not, That those sayings, or that the hardness of some things in those sayings, did lead or cause any to erre, much less that they erred in believing them true according to their plain import; for had they so done, and waited on Christ in that Testimony to teach them, they had not erred, but in due season should have understood, even those things, as much as was needful and useful for them to knowm 1.187. But those hard things beyond their conception, they not liking the plain import of the sayings in which they were, and so not believing it to be so, having their own Devices and Opi∣ons, which they desire to maintain, to which the plain import of those sayings were cross, they did therefore wrest them, by mixing, mangling, adding to, and diminishing from, feign∣ing absurdities in the sayings, and raising consequences, If so and so, then so and so; and to make all right, frame Glosses, and Allegories, to suit them to their own Desires and Opini∣ons, and so hurt themselves and erred; the Mystery being o∣pened to them, for the obedience of Faith, to be believed and so known, and not for their Reasoning, Querying, and Allegorizing, by which they have turned from the Faith, and so from the Truth to Fables; and so allegorized the second coming of Christ, the first Resurrection, that is, of the Just, the new Heaven, and the new Earth, and the raigning of the Saints, and the Peace of all Creatures then; and after this, to Allegorize the very Personal Body of Christ, his Death, Resurrection, Ascension, and sitting at the right Hand of God; turning all into a Fancy of a thing or frame and Spirit, within them, which they prefer and magnifie: and to such as hearken to them, and yet look for a bodily Resur∣rection, they say, There is no such Resurrection of the Deadn 1.188. To such as begin to listen to, and magnifie their Allegory, they say, The Day of the Lord is at hando 1.189. To such as be∣lieve their Attainments, they say, The Resurrection is with them past already: and so overthrow the Faith of some o∣thers,

as themselves have departed from itp 1.190. And to all this wickedness are they turned, not by the sayings of the Gospel, or the hardness of the things discovered therein, but by their own Desires to maintain some evil Opinion, for which they have no plain saying of Scripture, but are fain to use their wit to wrest them.

4. He saith not, That all Men, or Gracious Men, or un∣feigned Believers, that are weak, do thus wrest the Scri∣pture: but them that do thus, he marks them out by three Characters: 1. They are unlearned. 2. They are un∣stable. 3. They wrest also the other Scriptures. Minde these Marks.

I. They are Unlearned: that is, not spiritually enlightned, they have not hearkned to, and believed the Testimony of the Gospel, and so have not learned the Knowledge of the Truth as it is in Jesus. This is the Learning he speaks of, which is the Beginning of Wisdom, through the Belief of the Testimony of Jesus Christ, to have the Faith of God, and Love of Saints in the Heartq 1.191. He speaketh not in respect of Humane Learning, in skill in Tongues, and Arts, and the Li∣beral Sciences, and of the Learning of this World; Peter himself not being furnished with this Learningr 1.192; yea, such Learning as this, is counted by God and his Servants Foolish∣ness, to discern and finde out the things of Christs 1.193: yea, the more of such Learning any Man hath, if the former be want∣ing, the fitter and abler he is to Wrest, Gloss, and Allegorize Scripture-Sayings: So that the want of this Learning is not blamed; yea, mostly such as are wanting in this, are the best learned, if Believers, in the Knowledge Peter speaks oft 1.194. So that these Wresters are unlearned, that is, believe not the plain sayings of the Testimony of Christ, and so have not laid aside their fleshly Pride and Wisdom, to credit the sayings of God; and so have not received into their Hearts the Knowledge of the Truth, and therein the Love of the Truth to save themu 1.195: and so have not the Faith, Fear, and Love of God in their Hearts; and so unlearned.

II. They are Unstable: they do not abide, nor are yet setled and resolved to abide, in the Belief and Acknowledgement of the Truth, as it hath been evidenced to them in the plain

sayings of the Gospel, which sometime they were almost per∣swaded to imbrace and professw 1.196; sometime perswaded to imbrace, John 2.24. and 8.31, 32. sometime perswaded with Acknowledgement of Grace to profess alsox 1.197: but through di∣vers Lusts, a desire to be approved of, and hold in with con∣trary Teachers, as with the Teachers of the Truth, are in∣clining to hear inticing words, and so ready to be turned a∣side with every winde of Doctriney 1.198. And so they are now inclining this way, anon that; now on, now off: such unsta∣ble ones they arez 1.199.

III. They also wrest the other Scriptures to their own destructi∣on: they take not the plain sayings of the Gospel, as the true and plain Demonstrations of God's Minde, nor his speaking by his Spirit in his Apostles, as it is indeed the Word of God, verily true, and without Doubtfulness or Equivocation; which if they did, it would verily work savingly and effectually in them, Rom. 1.16.a 1.200, and save them from erringb 1.201; yea, e∣ven such as knew not Christ, yet erred not in standing to a plain saying of Scripturec 1.202. But these taking God's sayings in the Scripture, as the sayings of a Man, (if not as a Barbarian) that may have some uncertainty or equivocation in them, or at best spoken by a Conjectural Judgement, and according to the outward appearance of things, they do therefore wrest them; and so they can wrest the word World, to mean, The Elect onely; & the saying, That Christ is the Saviour of the World, to be, The Saviour of his Elect onely; and, His purchasing by his ransome given, and sanctifying by his blood, to be, A seeming so to do: and his calling such as have denied him, such as were bought by him, a seeming to be bought; and by like reason, their denying him, and departure from the Faith, a seeming to deny or depart: or if they do not this, then they can turn the whole Gospel into Allegories. These are the Men, and this is their way, set forth by the Apostle, to warn us from them. So that Peter is in this place so far from importing hardness or obscurity in the plain sayings of Christ in the Go∣spel, that in moving us to Humility, and to beware of Pride, and Fleshly Wisdom, and so of sloth, security, and conceited fulness, he by mentioning some things to be hard to be un∣derstood, doth stir up our attention to the sayings of the Go∣spel,

and encourageth us to look and wait for farther Know∣ledge. And that we may not stumble at any thing appearing hard, but know it in due time, he instructs and exhorts us to believe stedfastly, and stick close to the Testimony of Christ, that we may not be drawn aside there-from by any such as these unlearned and unstable ones, or their ways of wresting Scripture; but to grow in Grace, and in the Knowledge of our Saviour Jesus Christd 1.203.

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 whatso∣ever 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,* 1.204 Doubtless it were better for Men, to captivate their understandings to the Obedience of Faith, than to invent di∣stinctions 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.* 1.205 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,* 1.206 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,* 1.207 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,* 1.208 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 s••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 Obedi∣ence to the Truth, I will grant and yield to all this, and en∣deavour 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 Say∣ings 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 a∣ny 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 capa∣city of such as are of the meanest Understanding among Be∣lievers.

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 use∣ful 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, cal∣led, 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 be∣tween 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 conceitsa 1.209.

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 be∣lieving Godb 1.210.

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 approbationc 1.211.

4. That we be not over-busie in raising Queries 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 usd 1.212.

And therein, first and chiefly minde what he hath testified of his Creation of the World for Mankinde; and of Man∣kinde, righteous in one publick Man; and of the Disobedi∣ence and Fall of Mankinde into sin and death, in, and through one publick Man; and of the Redemption wrought for Man∣kinde, 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 Resurrecti∣on 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 Lorde 1.213. 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, Glos∣sing, 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 under∣standable to, and used among Men; and in such manner as is usable among Men for importing their Sence: so let us ob∣serve 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 expressi∣on 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 accor∣ding 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 igno∣rant 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, Com∣monwealth, Corporation, Association, or Family; and so un∣derstand 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 Hea∣ven, heavenly: the first having all his Generation in his loyns, naturally to come forth of him; the second taking the Na∣ture 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 se∣cond 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 Rela∣tion.

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 Pro∣vince 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, Ma∣ster, 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 pecu∣liar Graces extended to his new-born People: and so, whe∣ther of his Works of Salvation for Men, or i•• M••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 unto God, and so sanctifying and chusing them to be his peculiar People: and accordingly we may un∣derstand the words All, Every, Many, Us, were to be of more-general or more special extent, though the word World be never used to express the Elect onely: but if the Business about which the Sayings are, be of Men, though as his In∣struments, the Sense according to the Business may be more large or strait, but not so large nor so peculiar as in the Works of God and Christ onely.

5. The manner of speaking and propounding, whether it be by Propositions of Generals or Specials, and whether it be for believing onely, or for example also; and whether it be General, or Particular, and Applicative; and accordingly we understand the Sayings more or less largely: so in the Gospel-Sayings, observing whether they be Propositions of Truth, that Men might believe, or of Example for Men to fol∣low; or Propositions General to Men, or Special to Belie∣vers, or Particular and Applicative Sayings, we may know the Sense to be more General and Large, or more Special,

and Limited to some Special accordingly.

6. The end and scope of a Speech or Saying, whether it be to set forth a Person or a Business: and if of a Person, whether it be to set forth who he is, or what he is, or whence he is, or where he is; or if his Business, whether what he hath done, or what he doth, or what he will do, and for whom; and that whether in General or Special, and for what end. And accordingly we understand the extent of the Sense: and so in Gospel-Sayings we may understand in minding the end and scope of them, whether to set forth the Person of Christ or his Business, or the Persons of Men and their Business, or the Persons of Believers and their Business: and if the Per∣son of Christ, then whether to shew who he is, or what a one he is, or whence he is, or where he is; and if of his Business, then whether to shew what he hath done, and for whom, and for what end; or what he doth, or what he will do, and whether in General for All, or in Special for Believers, &c. accordingly the Sense imported General or Peculiar.

7. How Words more hardly understood in some Sayings, are explained and shewn to be meant and intended by them that use them, in other of their Sayings; and how taken and understood by them that are acquainted and conversant with the users of those Sayings; and so, though the same Word hath divers meanings, one in one Saying, and another in another Saying; in one Saying proper, in another figurative; yet by this Observation, it is easily understood by the Sen∣tence in which it is. And the like we may observe about Words in Scripture Sayings, that have some obscurity, and one meaning in one Saying, and another meaning in another Saying; yet in like Sayings, the meaning of those words is explicated by the Spirit that spake them, and hath been un∣derstood and recorded by the Holy Prophets and Apostles, and may be understood by all that believe their writings, in comparing one place with another; so that we compare like Sayings, or Sayings of like things together; as, if the Sayings be of God & of his Works of Creation, Redemption, &c. and by God said; see the sense of the Word, as given and explica∣ted in like Sayings; and compare not God with Men, to make

the Sense of a Word used by Men, and in Sayings & Businesses of Men, to be the Limit of the Sense and Force in such Words spoken by God, and of his Works. And these things observed, the Import of Sayings in Scripture, will not be so obscure as many pretend. And for these things, though I might, yet I have not quoted Scriptures, but leave that to be seen in the following Discourse. I know such as pride themselves in their Learning and skill in Tongues, Sciences, and Arts, will push at these simple Observations; but they need not, for they are not intended for them, though even they will run into Ab∣surdities if they neglect and go contrary to them: but they are writ for such as are unskilful in that Learning, that such as have the use of Understanding, may consider that which they read in Scripture; and I suppose it will after appear, yea, and in some Scripture-Commands and Appeals, to be even there directed unto. For present seef 1.214,

Fourthly, The plainness of the Gospel-Testimony of Christ, will yet farther appear, if we minde in comparing Scriptures, the Distinctions mentioned therein, of the manifold ends of the Death of Christ; one to make Propitiation for sins, one to confirm the New Testament, and one to shew Love and O∣bedience to his Father, and Love to and Care of his Sheep in witness-bearing to the Truth, and therein to give us an Exam∣ple: and likewise minde the different extent, in regard of these ends; and observing also the Tense and Person, and change of Tense and Person used in Scripture-Sayings.

These four Rules observed, I hope the Sayings of the Go∣spel in the Testimony of Christ, will appear plain to all that desire and pray to God for Understanding. And yet to make all the more useful to understand the Testimony of Christ; Be∣fore I set on the discovery of that, I will add a few Words more about God's Creation of the first publick Man, and that Man's Fall and Misery; for remedy whereof, the second publick Man came.

CHAP. 9.

Of the Creation of Mankinde in the first Adam.

1. IN the beginning God created and made the Heaven, and Earth, and Sea, and a world of Creatures in each of them; and all to shew forth his Glory, Love, and Bounty, for the benefit and commodity of Mankinde; and all before he made the first Man. And so it appeared, the first Man had no hand or counsel in the Creation of any of them; all being made and surnished for him, before he was in beinga 1.215.

2. He created and made Man of the Dust of the Earth, and breathed in him the breath of Life, and so made him a living Soul; yea, a Natural Man, Male and Female, fit for multipli∣cation in a Natural way; yea, a publick Man, so as all Man∣kinde were in him created, and in respect of species or kind, all in him as he wasb 1.216.

3. He made this first publick Man, (and so all Mankinde in respect of kinde in him) in his own Image or Likenessc 1.217: not God, but Mand 1.218; nor equal with God, for that was the pe∣culiar Priviledge of the Word, the Son of God, that was with God, and Gode 1.219: But Man of the Dust, and therein a little lower than the Angelsf 1.220; yet truely in a measure in the Like∣ness and Image of God: which appears in Scripture to be,

I. For Uprightness in Holiness and Righteousness; so as his Heart was naturally inclined to love God with all his Minde, Heart, Soul and Strength, and his Neighbour as himself;* 1.221 and all his Powers apted freely to walk out therein, without com∣pulsion of any outward Law.

II. Lordship and Dominion over all the Creatures below made for him, in the Earth, and Sea, and Air.

III. A Capacity of Immortality,* 1.222 and living in his Happi∣ness for ever; so, as if he acknowledged his supreme Lord, liking and continuing in the Condition and Honour he was put in, forbearing the eating of the Fruit of one Tree; he should not die, but live, and enjoy his Happiness for ever:

otherwise, he might become as the Beasts that perish.

4. He furnished this first publick Man (and so all Man∣kinde in him) with sufficient furniture, that he might abide in his happy Estate:

I.* 1.223 With an inward and natural Principle and Inclination to love God, and his Neighbour; and Aptitude and Strength in all his Faculties and Powers of Soul and Body, to walk out therein; so, as there was in him no occasion of stumbling, or any thing to withdraw or move him to turn asideg 1.224, nor any thing besides God, that he needed to desire or fear, to move without himh 1.225.

II.* 1.226 With an outward furniture of Creatures in Heaven, Earth and Sea, shewing forth the Glory, Love and Bounty of his Creator; all at his service, and fitted for all Accommo∣dation, for the well-being of his Life, to walk cheerfully be∣fore God.

III.* 1.227 With an easie and pleasant service, in a place of de∣light and pleasure, where also he had the freedom and op∣portunity of meeting with, and enjoying intercourse and communion with God.

IV.* 1.228 With an inward Liberty of will, and power to use it, in chusing or refusing, that so his Obedience might be volunta∣ry; and outward Liberty given him, freely to eat of every Tree in the Garden, but onely one; of which one, he had the advantage, by the forbearance of it, to testifie his thankfulness to his Creator, and his delight in him, and well-pleasedness with his will and works; which without this, had been want∣ing to him.

V.* 1.229 With Instruction of the Nature of that forbidden Tree, and what the event and danger would be, if he did eat there∣of.

So that in all this, the great, free and undeserved Love of God to Mankinde, doth so appear, as may lead to Admiration, O what is Man, (that was made of the dust) that thou shouldst be so mindeful of him, and set thy Heart on him, and so love and bless himi 1.230.

[Object.] If it be replied, But God might have made this first Adam so, and such, as he might have been in an absolute necessity of living for ever in immortality, and so in an absolute impossibility of falling or changing:

[Answer.] To this I might return Answer, Shall he that contendeth with the Almighty, instruct him? he that reproveth God, let him answer itk 1.231. But I will endeavour to satisfie.

I. If God had made Man in himself immutable, and so in an absolute impossibility of changing, he had not made him a holy Man onely, but God also; for that is his peculiar, to be in and of himself immutable, Mal. 3.6. Jam. 1.17.

II. God at first, and in the beginning of his way, exalted his Son that was with him, the same God: so that it is his pecu∣liar with the Father, to be in and of himself immutablel 1.232: nor can any Creature partake of that immutability and blessed immortality, but as they have it derivatively from himm 1.233.

III. God willed to make Man a little inferior to the Angels n 1.234, (as the second Man was for a little whileo 1.235.) Now the An∣gels were not so made, that in and of themselves they were in an utter incapacity and impossibility of changing or falling into death; yea, many of them did so fallp 1.236: and those that are now established, that they cannot fall, had that establish∣ment and impossibility of falling, derived to them from the Word, that is, the Son of God, whom God had exalted a∣bove all; in Acknowledgement of whom, and well pleased∣ness with his Exaltation and Dominion, they were through him Elect, and so his holy Angelsq 1.237, (as most propable the first man in continuance, might in the same Ac∣knowledgement have been by the same Word, without his taking flesh and dying.) And such as now believe on him shall be in the Resurrection of the just, in which they shall be equal to the Holy Angelsr 1.238. And had the first Man been made in and of himself, in such an immutability, he had been made superior to the Angels:* 1.239 but he was made a little inferior to the Angels, though superior to all other Creatures, and preferred before the Angels, in Lordship over the Works of God's hands: and his Liberty and furniture for abiding, is fore shewn.

So that the Love of God to Mankinde, had its first appear∣ance in and through this first publick Man, in the Creation and furniture, and blessing of him; and what God did to him, he did to all Mankinde in him, for all Mankinde were in him:

and so while he abode in his innocency, alike righteous in him, and alike beloved in him, in their species as Men; so, as none yet, in or by him sinners; and so none hated, none reprobated: for all were in him, as Men, and in no other Man, neither was there any other Man in being, nor in pur∣pose as Man before him; he was the natural Man, the first Man in purpose and being as Man, and there was no other Man before or with him, for Men, or any Men, as Men, to be beheld, considered, beloved or chosen in. The Lord Christ, as Man, is the second Man, the last Adam, the spiritual Man, in whom is no Man or Men, but such as were first in the first and natural Man, have their being in him, and come forth from him, and first bare his Image; and after, in a su∣pernatural way are spiritually brought into the second and spiritual Man,* 1.240 that they may bear his Image. So that all Man∣kinde are to be first considered as they have their first being in the first publick Man, which at first was blessed and hap∣py.

CHAP. 10.

Of the fall and misery of the first Man, and all Mankinde, in him, and so through him.

Psal. 49.12. Man in honour abideth not, he is like the beasts that perish. Rom. 5.12. By one man sin entred into the world, and death by sin, and so death passed on all men, for that (or in whom) all have sinned. Scripture declares how this came to pass, viz.

1.* 1.241 The Devil or Prince of the fallen Angels, who aspiring to be higher, left their own place, and were cast down, he envying the happiness of Man, as he abode not in the Truth himself; so he thought by Lyes to withdraw Man from it, and bring him into the same Perdition with himself: he made use of the Serpent, the most subtil of all the Beasts of the Field which the Lord God made, and by him as his In∣strument

(as he now doth by the most excellent unsanctified wits, and seeming holy ones) pretending love and good to the Woman, as to help her and her husband to a more glori∣ous estate, and greater likeness to God than that God made them in; So tempting Man to his own aspiring sin, he begins with questioning her about the minde of God in his sayings: Hath God in saying said, or because he said,* 1.242 Ye shall not eat of every tree in, &c? Did he so say and intend indeed, That ye should not eat at all of that tree? may not there be some other meaning in his saying? so to draw her from heeding and believing the word or saying of God, according to the plain Import of the same: and so amusing her thoughts about the sense, and then perswade her to a quite contrary sense, (a trick he hath learn'd seducers to use) whence also he is called, The great Dragon, That old Serpent, The Devil and Satan, which deceiveth the whole world, Rev. 12.9. & 20.2.

2. Man, that was so loved and blessed of God, and so a∣bundantly furnished with good things, and blessedly advanced by him, having so plain a word, that in minding and believing it, he might both have known that other voice to be from a lying Tempter, and have put him to flight: yet,* 1.243 by ponder∣ing the strange voice, and parleying with the Tempter, he neglected the heeding and believing the plain Import of the word given him; and so hearkned to, and believed the voice of the Tempter and Seducer: and being so withdrawn, he was inticed, and did then look upon the appearing Excellency of the Tree; and in looking, proceeded to desire it, for the conceited knowledge and wisdom pretended to be gotten by it; and from desire proceeded to take of it, and so handled it; and from handling fell to eating of it, contrary to the express Charge of his Creator. This is the first sin, and the beginning of the sinning of man.

3. Man stayed not here, but did proceed in adding to, and compleating this sin to the height; and that by hiding them∣selves from the presence of the Lorda 1.244, and by intimately blaming his Creator, as not having furnished him to come in∣to his presence, leaving him nakedb 1.245; and by excusing and hiding his sin, when called to account, the man putting it off to the woman, and intimately to God that gave him the

woman, the woman putting it off to the Serpent, neither confessing faultiness, nor asking pardon; but leaving it to God's own searchc 1.246: so was the first sin finished.

4. In this sin thus begun and finished, we may discern man's demeanor towards God, how evil it was, and the ex∣ceeding sinfulness of this sin, in his forgetfulness & unbelief of the good word of God in the plain sayings and import there∣ofd 1.247, a great sin, Hosea 4.6. and disesteem of, and unthankful∣ness for the great love of God in his Creation, and the many good things bestowed on hime 1.248: a great sin, Deut. 32.15. 2 Tim. 3.2. yea, and confederacie with the Devil the Enemy of God and mankinde, in hearing, believing, and obeying his suggestion in the voice of the Serpentf 1.249: a great sin, 1 Joh. 4.1, 5. John 5.43. And yet farther, in this sin was Pride, Ambi∣tion, and Robbery in a high degree, in conceiting, aspiring, and assaying to be equal with God, (which appertained to none, but the onely Son of God, Phil. 2.6g 1.250.) a sin of an high Nature, Ezek. 28.2, 6, 9. and disobedience to, and rebellion against the plain and express command of the Almightyh 1.251: a sin of an high Nature, 1 Sam. 15.23. and blasphemy of God, in minde, tongue and deed, in faulting the work and furniture of God about his own Body, and assaying by himself to amend iti 1.252: a grievous sin, Job 4.17. and unfaithfulness in his pub∣lick place, both to God that betrusted him and put him in itk 1.253, and to those that were to come of him by propagation, in whose place he stood, and with whom he was betrusted; and also to the Creatures given pure and good into his Do∣minion to rule: a great sin, Luke 16.12. and herein, mur∣ther and overthrow, both of himself and all his natural po∣sterity, both of Soul and Body, in dying to die; a great mur∣ther of many in an high degreel 1.254: a grievous sin, Numb. 35, 31. and extream vanity and folly, in assaying to hide himself and his sin from God, to avoid his judgementm 1.255: a grievous sin, Job 31.33. Psal. 5.5. To shew how every Precept in ten words was herein gone contrary to, and sinned against, and all desireable good in the rule of Prayer given us; as glori∣fying God, being under his Regiment, doing his will, rest∣ing on him, &c. was in this transgression cast aside, were an easie business: and yet this offence so great and manifold, doth

still appear to be more heynous and sinful, if we minde the circumstances in it; as against how great, glorious and boun∣tiful a God, that had made him in his Image, furnished him with a world of Creatures, exalted him to such a Lordship, placed him in a Paradise, and vouchsafed intercourse with him. This sin was by him in this Paradise committed, and against what, and how manifold Obligations of Authority, Love, Benefits, Instructions, and forewarning given, all ob∣liging to Love and Obedience; this sin was committed by him that enjoyed the good of them all. And against what wel∣fare of himself, and all his Natural Posterity to come of him, it was committed. And against what Knowledge and inward Natural Principle of Righteousness; and with what delibera∣tion and freedom of will, when he was no way necessitated thereto, he committed this sin: and also how he committed this sin by the motion of the Devil in the Serpent, in sayings questioning the Truth of, and contrary to the plain saying of God, and all for a dreaming conceit, to get a shadow, when he had the substance of good, which he let go for it; and so for very vanity it self: so that we may with marvelling, say, Oh how vile and abominable the sin of Man! how contrary to the nature and will of God! how tempting and provok∣ing his Majesty! how unworthy and unbeseeming such a Man as Adam!

5. Having thus viewed Man's demeanor and sin in his fall and first offence, let us minde also the misery that befel him and all Mankinde in and through him, by this one so great and manifold offence; and that the Spirit saith plainly was the entrance of sin, and death by sin, Rom. 5.12, 18, & 6.23. 1 Cor. 15.21, 22. The very yielding to com∣mit this sin, brought forth fruit unto death, as is evident: For,

• I. In drinking in,* 1.256 and obeying the poysonful word and temptation of the Serpent, the Natural Disposition and Incli∣nation of Man was poysoned and polluted with that Hellish and Serpentine Venome; and so Man became emptied and stripped of his Uprightness, and so of his Comfortable Knowledge of God, and love of God, and his inward Natu∣ral Principle of Righteousness; and filled with a Disposition

• and inclination averse to God, and all things pleasing to him, and bent and prone to all things displeasing to him; and so be∣came an Enemy to God.
• II. It brought Weakness, Pain, and Mortality on the Bo∣dy; and Grief, Shame and Fear of wrath and death on the Soul of Mann 1.257
• III. It cast man under the commanding and condemning Power of the Law of Works, To love the Lord his God with all his Heart, Soul, Minde and Strength; and, his Neighbour as himself; and, to walk in and bring forth the Fruits of that Love: he was not under the Power of any such outward Law, to direct, command, move, and lead him before; for the Law of God was before in his Heart: it was his Natural Inclination and Aptitude so to love and walk in it: but this by his Fall was lost and gone out of his Heart:* 1.258 yet notwithstanding God lost no part of his Authority; his Goodness foreshewn to Man, did still as much oblige Man to this Love and walking in it as before; and so the Law without, took hold of Man, and had its efficacy in him, to command, and so to excuse or accuse; but afforded him no help or power of doing it; yet justly condemned for every Transgression or short coming of it, and that to death: and this befell all Mankinde in the first publick Man.
• IV.* 1.259 It occasioned misery and vanity on all the Creatures made for the service and commodity of Man, and put under his Dominion, and turned that which was for his welfare, in∣to a snare; so, as all turned to be a vexation and curse to him, to fill him with horror and madness, to his Torment, Ruine, and Destruction.
• V.* 1.260 According to the Law of Arms, and the right of a Vi∣ctorer, Satan had gotten the Dominion of Mankinde; and so Mankinde in the first publick Man, fell under the power and slavery of the wicked one, the Devil, that thus overthrew Man, and got the power of Death to terrifie Man withal, Rev. 12.9. 2 Cor. 11.3. 1 John 5.19. Heb. 2.14.
• VI.* 1.261 It threw man, and all mankinde in that publick man, unavoidably under the guilt and Dominion of sin and Death, even all that first mentioned Death, Gen. 2.17. and so into subjection to the Sentence, Condemnation, and Curse of that

• Law of Works, under which he was fallen, and to be judged by the Almighty, according to that Law, to suffer the utmost of the Curse it did sentence unto for all the breaches of it.

Lo, such the Fall and Misery of Man, such the foulness and fruit of this first and Original sin, and such the state of the first Man in his fall, and of all Mankinde in him; and this without difference of any of them that Naturally were in him,* 1.262 and come forth from him; neither ever did, doth, or can any Man by Nature or Naturally come forth from him in any better state, but in coming Naturally forth from him, to bear his I∣mage: so, that we may by this see a little of the sin and mi∣sery Mankinde at first fell into. He that was once righteous, now unrighteous; he that was once in favour and well-pleasedness with God, now under guilt and displeasure; he that was happy, now miserable: yet God the same, and Man changed and fallen into misery in respect of himself and all Creatures, without Remedy to help: of which a word or two to prepare for following Business.

CHAP. 11.

Of the Immutability of God, notwithstanding the mutablity fallen Angels, and Mankinde.

NOtwithstanding all this Evil of Man, his enmity against God, and misery in himself, and so his woful change; yet was not there, in or by it any change in God, nor any al∣teration, or failing of his minde or purpose: he from Eterni∣ty was, and now is, and to Eternity will be the same for e∣vera 1.263, without change or shadow of change; the Father of Lights, yea, Goodness and Light it self, and there is no Dark∣ness in him. He is Love: and as for fury and wrath working out to the hatred, destruction, and torment of any of his Creatures, it hath not its first rise from the Being and Nature of God; but from such Transgressions against his Goodness

by his Creatures, as stands cross to his Wisdom, Love, and Goodness: so, as even from thence, because of such Trans∣gression, hatred and wrath floweth from him, as a Fruit of his Goodness, and Love to his glorious Goodness and well-beloved Son, as a just Reward of such Contemners thereofb 1.264; so that fury is not in himc 1.265: but the Fall and Destruction of Transgressors is of themselves, deserved and procured by themselvesd 1.266. And in all this, God is of one minde and changeth not: he at first made all things good, and so Angels and Men righteous, and such as he loved; and so he approv∣eth as good, and rejoyceth in all his own Workse 1.267. And so having made not onely Mankinde, but the Angels before, holy and well-qualified, he did approve their Essence which he made, and the holy Qualifications he endued them with, and the Place, or Habitation, or Degree he put them in; and so loved them, their Essence, their Persons, their Qualifica∣tions, and in love so placed them, (as he did Mankinde whom he made Righteous, &c.) And that he loved the An∣gels (as he did Mankinde) before they fell, is evident by the Spirits Testimony, That God is righteous, and so both loveth the Righteousf 1.268, and Righteousnessg 1.269, and knoweth (that is, owneth and approveth) his own Worksh 1.270, and upholdeth the Righteousi 1.271, and preserveth the way of the Saintsk 1.272, and blesseth the Righteous, and will not suffer them to be re∣movedl 1.273: and in all this, God is the same for ever, immutable, without change, or shadow of change in himself, or in his minde, to such approved and beloved ones. Whence also it is evident, That God did not first forsake the Angels, nor did withhold or withdraw from them any part of that Wisdom, Holiness, and Strength wherewith he had indued them and by which they might have abode in that righteous & happy estate he made and put them in; and so have continued righteous and holy still; and in acknowledging their supreme Lord, have been established for everm 1.274: But those of the Angels that did fall, they did voluntarily aspire to a higher degree of Dignity, and Equality with their supreme Lord; and so did first of themselves forsake God, and so sinned and ceased to be Righteous and Saints; they kept not their first Estate (or Principality) but left their own Habitationn 1.275, and so by their

Transgression, provoked the Love of God to wrath, whose Love is such, as it abhorreth and hateth wickedness; and so by their sinning they made themselves such, that in their Per∣sons, Qualifications, and Wayes, they became the Object of God's hatred and wrath: so that the change was in them, not in God; who, (because they so sinned, and sinned of them∣selves without any other Tempter, and sinned not all in one publick Representative, but every one in their own Per∣sons freely against so great Light and Goodness;) he hath therefore forsaken them, and cast them down to Hell, and reserved them in Chains of Darkness to the Judgement of the great Day, to be then tormented in that Everlasting Fire, prepared for them, and such as by them are led to such-like personal Transgressiono 1.276. And yet in all this is there no change in God: he, in his Love, is the same still, though these sinning Angels be fallen out of his Love under wrath and hatred; yea, it would rather have implied a change in God, if he had continued his Love on such presumptuous Trans∣gressors. And this also is written, to admonish and warn men, yea, even Believers, That none tempt the Lord by pre∣sumptuous sinning, crying peace to themselves, from the Love, Mercy and Goodness of God fore-testified to them, and the immutability of God in his Love and purposes; which, though true, yet that argues not the immutability of all that are in any sort loved of him; so, as though they sin presump∣tuously, his immutability engages him to love such notwith∣standing so, as those persons once loved, cannot by any misde∣meanor fall from being under that Love, and become under hatred: we are warned to take heed of such thoughts; for it hath with some, and may with others so fall out, and yet no alteration in God, for he hath shewn his mind to be even sop 1.277. And as for the Soveraignty of God, it is one and the same, and ever agreeing with his Wisdom, Holiness, Truth, Justice, Love and Purpose: so that change, by presumptuous sinning of Per∣sons, from being under Love, to be under Hatred, argues no change in God. And this is clear in the case of the fallen Angels; that I say nothing of Mankinde changed from being under well-pleasedness to be under wrath and displeasure: though compassions were yet toward them, who sinned all in

one, and by the subtilty of a Tempter; yet the change in Man great, in God none at all: which shews the vanity of the Pleas and Inferences of some, about, and from the immutabi∣lity of God in his minde and purposes.

1.* 1.278 That saying of Mr. Owen's, That if God can by his power and Spirit keep them whom he doth not forsake in a state and condition of not forsaking him, he doth forsake them before they forsake him, is not fit for Argument to build Doctrine on, or confirm with; for it is neither true, nor Scripture-like, but is plainly derogatory to God, and his Truth and Goodness, and far from acknowledging that depth of the Wisdom and Knowledge of God, Rom. 11.33. and rather tendeth to lead to fancy, a depth of some openly appearing respect of Persons, and causeless indignation, cruelty, and unrighteousness, to be, though no man can yet see how, Righteousness; which I hope Mr. Owen will not allow: nor will he say, His saying is meant of the fallen Angels; yet Gods proceeding with them overturneth the truth of his saying: so as it can be no ground, or proof for him or others to ground any Opinion on, or prove it by. None in their right mind will say, The fallen Angels transgressed not without cause, God forsook them first; and so free them from that number, Psal. 25.3. that transgress without cause: as if God did first forsake them, before they forsook him; and so lay the beginning of the blame upon the Almighty, whereas is was first & wholly in themselves, who were the first sinners, and sinned from the beginning, and so sin still: Christ saith not, Because there was no Truth in them before the fall; but,* 1.279 Because he abode not in the Truth, (and so since the fall) there is no Truth in him: which reproves this foresaid saying.

2. Another saying by this also appears untrue, though used by many, namely, That whom God loves once, he loves for ever: if it had been, What God loves once, or such as God loves once, he loves ever, it would have stood; for God loves Righteousness, and so the Righteous, and so Believers and Saints for ever. But to say, Whom, or what Persons; all and Every of them whom God loves once, he loves for ever, is not true; and the surmise of it is grounded on a false con∣ceit, as if the unchangableness of God, did either depend on, or at least argue & necessitate 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,* 1.280 disclaimeth this conceit; yet the consequence not onely he retaineth, but many other: some, avouching it for Scripture in their say∣ings, and some in their Books and writing, citing John 13.1. But he that will read that Text, may see, that that saying,* 1.281 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 chief∣ly as he was God; but also, and more directly as he was Manq 1.282: who not onely as God, but also, and rather as a Pro∣phet, spake as he had received of the Fatherr 1.283, and that also of his sufferings and departure out of this worlds 1.284, which could not be meant of his Divine Spirit and Presencet 1.285. 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-Preacheru 1.286: in whose Ministration, declaring the Peace made in and by him, God was in him and by him reconciling the World to himselfw 1.287: 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 Ministersx 1.288, to whom he gave the Words the Father gave him, that they might be in his place and stead after his bodi∣ly departure, to carry on his Ministration, and beseech Men to be reconciled to Gody 1.289. 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 examplez 1.290: yea, it is express here, that Judas was among thema 1.291; and though he was not one of them, that in receiving his Words was cleansedb 1.292, nor that said truely, (though rightly) and so

not in both respects well and from his Heart, in calling him Lord and Masterc 1.293, and so not happy in doing the things counselled by Christd 1.294, and so no Lover of Christe 1.295; yet he was one of Christ's chosen Apostlesf 1.296, one whom Christ loved and prayed for, and did good to; yea, continued his admo∣nitions with loving words to him to the endg 1.297: but he dissem∣bled 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 lo•• himselfh 1.298; his sin being finished, it brought forth deathi 1.299, and he was then no more loved, nor prayed for; ac∣cording to that which is said of such Rebellious ones, All their wickedness is in Gilgal, for there I hated them for the wicked∣ness of their doings: I will drive them out of mine house, I will love them no morek 1.300. 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 Officel 1.301. 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 desperate∣ness 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, sin∣fulness, and misery, and under the powerful sentence and curse of the Law, and under the displeasure of the Al∣mighty, 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 im∣passible, 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 fal∣len,* 1.302 still required Obedience to the utmost of all the Righte∣ous Affections and Services it obliged to, or else to suffer the curse, for the least short coming of its Requirings;* 1.303 which neither Adam, nor any of his Natural Race, was able to answer in doing, nor in suffering to overcome: and this Law must not be abolished, but fulfilled to every Iota of it.

2. The Truth of God that said,* 1.304 In the day thou eatest of that (forbidden) Tree, in dying thou shalt die; and the ju∣stice of God that had ordered the cursed Death, as the wages of sin, must be fulfilled and satisfied, and will admit of no for∣giveness or peace till this Death and Curse be executed, and therein justice satisfied, and Truth fulfilled. And if Adam or his Natural Race suffer it, they perish in it, and can no

more get out of it again,* 1.305 to come into any new terms of Grace: so that less will not serve than such a suffering in which Mercy and Truth may meet, Truth be fulfilled and spring out of the Earth; and so Death overcome.

3. Death, Curse, and the Devil that had gotten the Victo∣ry over Man,* 1.306 and held him Captive, as a slave in bondage to sin, and under the fear of Death, will keep their hold and power over Man, till for sin he perish in this first denounced and deserved Death, unless by a stronger power they be over∣come, subdued and captived; which Adam, and all his Natural Race were not able to do.

4. The Wound of Guilt and Curse made by sin in the fall, will not be healed, the breach will not be made up, peace for Mankinde with God will not be made, so as a door and pas∣sage may be opened for God, according to Truth and Justice, to be propitious to Man, and to extend the Fruits of his Love and mercy to him, and for Mankinde to escape perishing in the first Death, and to come into God for favour again, un∣less a sin-offering or propitiatory Sacrifice of sufficient value and worth, to appease the wrath deserved, and satisfie the justice offended, and purchase a release of all Mankinde from the sentence of the Law into the dispose of the Offerer, be made: which fallen Mankinde could never have found out, nor could all the Creatures made for the use of Mankinde, have been fit or sufficient for such a Sacrificea 1.307; into such a depth of misery and helplesness was Mankinde fallen, and so far necessitated to perish.

And yet is not this all the misery and necessity of perish∣ing, that Mankinde fell into by the fall of the first Man; but there is more mischief & evil still into which Mankinde is fal∣len, that requireth more for his help and recovery, than hath in this foresaid in this Chapter been spoken: for though God should be so gracious, as in Love to Mankinde to finde out and give such a Ransome, a propitiatory Sacrifice, as in which in respect of the first Transgression, & all that necessarily flows from it, Truth is fulfilled, Justice satisfied, Law answered, the Davil in his first work overthrown, and Death so overcome, that all shall be raised out of it; the Enmity, that in the respects beforesaid was in the way between God and Man,

slain; and all that was contrary to Man, taken out of the way, and Mankinde released from perishing under the first sen∣tence, into the dispose of the Ransomer: and so Peace being made, the door opened, through which Love and Mercies flow from God to Mankinde, by which Men might come in through the same door into favour and fellowship with God again: surely, for God that was so highly offended by Man, to do all this for Man, must needs be confessed, unconceiveable and infinitely great, and free-love to Mankinde, deserving and fit∣ly moving the return in Repentance, Faith, Love and Obe∣dience, in which Men might receive and enjoy such favour and fellowship with him.

But yet for all this, there is such an evil disposition and en∣mity against the minde of God within Man, in the heart of Man, diffusing it self throughout all the powers of a Man, and ruling the Man, that without something by all this done for Man without him, there be still farther something supernatu∣ral done in him: Man of himself, though all this be told him, neither can nor will come in to God again at this door he hath opened: for, as may be seen in that said in Chap. 10.

1. The Heart and Natural Disposition and Inclination in Man, was so poysoned, with drinking in the suggestions of Sa∣tan,* 1.308 and so filled with high conceits of his knowledge of good and evil, that it is filled with an aversness and enmity a∣gainst God, set on fire of Hell, or the poyson of the hellish tem∣ptation first received from Satan in the heart; and it must be a power stronger than the power in Man or Devil, that can master and overcome this disposition.

2. Satan, though in Chains of Darkness,* 1.309 yet according to the Limits permitted him for a time, goeth about with all his malice and subtilty to keep Men out from the know∣ledge of the great love and gracious minde of God mani∣fested in the Ransome and Sacrifice found out and given, that he may so keep them from Repentance and Faith; and so from receiving the Love of the Truth to be saved, and so from coming into favour and fellowship with God again:* 1.310 and there needs that power that hath overcome, and will

overcome him, to help against this evil, that we may come in to God.

And if God have done this for Mankinde also, so as he hath exalted the Sacrificer,* 1.311 and filled him with immeasurea∣ble fulness of Spirit to send forth to enlighten every one that comes into the World, and set him forth a Light and Salvati∣on; yea, making him a Prince and Saviour, to give Repen∣tance and Forgiveness of sins;* 1.312 so, as Divine Light and Power is extended by him in the means, making known and applying the Vertue of this Ransome and Sacrifice to the Minde and Heart of Man, that may enlighten Man's Minde, and flay the Enmity in his disposition, subdue his aversness, and reconcile his Heart to God;* 1.313 affording therein power to overcome the wicked One, (without which no Man will or can come in to God.) Oh how abundantly doth the love and pity of God to Manward appear and flow forth to save! who is able to comprehend all this great love!

Yet notwithstanding all this, there is something farther needful for Mankinde, even such of them thus far called, that they may abide in this Grace, be preserved from perishing in a second Death, and have Eternal Life: for though Peace be made for Men, and all the sins seen in them flowing from the first Transgression necessarily, and chargeable on them by the Law as they fell under it in Adam, were charged on the Sacrificer, and are by him cleered and done away, and Men redeemed from the Curse of the Law;* 1.314 and this by Divine power so made known, that they so far believe, that they re∣ceive Remission of sins past, and so begin to be reconciled to God, and receive the Atonement: yet through the re∣maining flesh in them,* 1.315 and the customes, lusts, fashions and allurements and terrors of the World without them; and Satan with his manifold Temptations, taking advantage both from the Flesh and the World, to fasten his Temptations on them, they may be overtaken many times, and in many things to offend; and if not helped and healed, sins against Grace are so heynous, they will lead to depart from God, and cast into danger of perishing in a second Death.

Which, that we may be preserved from, it is needful, That there be vertue and value enough in the Blood shed, and Sa∣crifice

offered, and fulness of provision in the Sacrificer and Offerer, that by vertue of his Blood once shed,* 1.316 and Sacrifice once offered, he in continual mediation for us, may freely forgive and take away our following evils, and so preserve our peace with God, and send forth following grace and supplies of Spirit to recover and heal us, and to cause us to abide and grow in grace, and so preserve us from every evil work unto his heavenly Kingdom, without which we are liable to miscar∣ry: but if this be afforded us, with both the former, then have we a perfect Saviour, a perfect Salvation, and shall be perfect∣ly recovered. And now though Mankinde had highly of∣fended God, and stirred up wrath and displeasure, and incur∣red Death and Curse to be justly executed on them, being al∣so Enemies to God: yet here is better news for them, than for the fallen Angels; namely, That God, though angry with, and hating their sinfulness; yea, so, as he could have no de∣light or well-pleasedness in them, nor extend loving kindness to them, in that condition they were in: yet he did not upon Man's fall, turn Enemy to Mankinde;* 1.317 but loved Mankinde still; so far, that in his love and wisdom, his bowels of com∣passion yearning on Mankinde, he found out a Ransome and mean of Recovery for Mankinde, that for all this Transgressi∣on they might not be banished from him, but might have a way of coming in again to him, and this in his Son Jesus Christ our Lord; by whom, by vertue of what he hath done, received and doeth,* 1.318 the old Creation is preserved for a time, and means and mercies extended to Men in that time, that Men might repent and come in to him,* 1.319 and a new Creation compleat in him, that all that come in to him, may become new Creatures, and have by him a new Creation compleated for them. And of the dissimilitudes & similitudes between this second and new creation, and that first creation, a word or two, before I come plainly to set forth what the Testimony of Christ is.

CHAP. 13.

Of the dissimilitudes and similitudes between the second or new Creation, and the first and now old Creation.

FIrst, The Dissimilitudes between the two Creations, are these:

1. In the first now old Creation, the first Man, the publick Man,* 1.320 was made last of all the Creatures made for him; so, as nothing was made by or through him: but in the second and new Creation, the second publick Man is first made, and then all things in the new Creation, by and through him, as well as for him.

2. In the first Creation, the first publick Man was made of the Dust, and God breathed into him the Breath of Life, and Man became a living Soul; and being made Male and Fe∣male, was fitted for multiplication of personal beings of his own kinde in a natural way, and was in his perfection at the first,* 1.321 on the very day he was made. But in the new Creati∣on, the second and last publick Man was in a supernatural way made of the seed of Adam, Noah, Abraham, Isaac, Ja∣cob, David, &c. of a Woman, a Virgin; he being Male only, and so fitted with Spirit, to bring in spiritually to himself, being a Man in union of Person with, and so the Son of God. Yet was not the Man Christ in his perfection at the firsta 1.322, he was first abased, and made perfect through sufferingsb 1.323, and after service and sufferings perfectedc 1.324; and so, as Man, he was first made that which before he was not, nor as he was the Word and Son of God, could ever Naturally, or in a Natural way have been: but he, who was not Naturally Flesh and Man, but God, the Son of God, in a supernatural way, had a Body given him, and so was made Flesh of the Seed of David, according to the Flesh, a very Mand 1.325; he being holy and sinless in our Nature, could not naturally have been subject to the infirmi∣ties of Hunger, Thirst, Weariness, Sadness, Pains, and Mor∣tality;

but this was freely for our sakes made so: and so in the likeness of sinful Flesh, though altogether sinlesse 1.326: he had the holy Law in his heart, and was free, even the Son of God, and could not Naturally have been a Servant, under the Law, under which Mankinde was fallen; but he was made so, that being under the same bond with us, our debt might be charged on, and required of himf 1.327: he being without sin, could not Naturally have been sin or a curse; but for us was made sog 1.328: and he being made all this, and accepting it all, and so performing all in our Nature, dying for our sins, the Truth of God is fulfilled, according to that Gen. 2.17. and the justice of God is satisfied, according to that Deut. 27.26 h 1.329. and Mercy and Truth are met, and Righteousness and Peace have kissed each otheri 1.330; yet if Christ be not risen again, we can have no such Forgiveness and Justification, as to come into favour with God againk 1.331: but he is risen from the dead, just, as the pub∣lick Man for our justificationl 1.332, and hath overcome Death, and him that had the power of Death; and so hath spoiled Principalities and Powersm 1.333; so as Truth is sprung out of the Earthn 1.334. Then he ascended in that very body which died, and was raised again, and by the Eternal Spirit offered himself a spotless Sacrifice to God; and with the Vertue of his own Blood, entred the holy of holies, and so made peace, and ob∣tained Eternal Redemptiono 1.335. And God also for this hath exalted himp 1.336; and taken up his well-pleasedness in him, and set him on his right handq 1.337, and released and given over all Mankinde to him for his dispose, and made him Lord of allr 1.338, and Head of the Churchs 1.339, and filled him with the im∣measurable fulness of the Holy Ghost, to preach the Gospel, and call sinners, and open the eyes of the blinde, &c. to draw Men to himself, that believing on him they might be his Church, and he so confer his own Priviledges on themt 1.340; and that he may raise all Men from the first death, that he died for them, and bring them before him to be judged by him ac∣cording to the Gospel, Rom. 2.16. and 14.9, 12. 2 Cor. 5.10.

And thus also hath God testified of him, and set him forth the Propitiation for the sins of the whole Worldu 1.341, for Men to receive Remission of sins through Faith in his Blood,

and so to bring them in to Godw 1.342. And thus is he perfect in himself, the second and last publick Man, the Lord from Heaven, the spiritual Man, the quickning Spirit, in whom the Nature of Man is restored, and married to the Divine Nature in the person of the Son of God; in which is rich Provision of pardon, peace, wisdom, righteousness, holiness, redemption, and eternal life; all to be enjoyed in coming in by his call to believe on himx 1.343: and such a one is the Man Christ, God-Man, God with us, in our Nature for usy 1.344, glorified with the Fa∣ther's own self, as the publick Man, with the Glory he had with the Father before the World was, which for a while he laid aside for our sakes, that in his re-assuming it again, we believing on him, might come to partake of glory with himz 1.345. And this is an higher business than that Gen. 1.26, 27. & 2.7. if not as high as that which was unlawfully aspired to by some Angels, and the first Man: and this is the Christ, nor can there be any Election in him, or Belief on him, but as he is such a one, and so to be considered as such a publick Man, the new and spiritual Man.

3. In the first Creation, the first publick Man had all Man∣kinde in him in his loyns, to come naturally by descent from him; and so sinned in his sinning, according to that account and language, Heb. 7.9, 10. and so he stood in the room or stead of none, and undertook for none, but those that were in him, and Naturally to descend from him, and so Naturally his own, and Naturally interessed, they in him, and he in them, and he Naturally obliged to them. But in the new Creation, the Son of God, the Word that was made Flesh, and the second publick Man before considered, as his work done in his own Body, and he in that Body glorified, he had none of Mankinde in him, none his Friends or Brethren, and peculiar Ones, in and with him to lay aside such Glory as he had with the Father before the World was, to be su∣pernaturally made Flesh as he was, and to offer the propiti∣atory sacrifice as he did; no, not in him, (as there must have been) according to that language, Heb. 7.9, 10. if there had been any such in him; nor did he interpose to stand in the room and stead, and undertake to abase himself, and over∣come Death, and offer the propitiatory Sacrifice for himself,

or any his peculiar Friends that were in him, and loved him, but for the first Man and his Natural Race, that were not on∣ly out of him, sinners and enemies to him, as he undertook for them, but are also found such when he first calleth, or begin∣neth to work on thema 1.346: so that his love, his undertaking, and all his grace and obligations to Men, are unspeakable, gra∣cious, great, and free.

Nor hath he any other to make his seed, but such as are first the seed, and of the seed of the first Man; him,* 1.347 and those that come forth of him, and bear his Image, are they from among whom and of whom, by a spiritual way, he brings in to himself, and makes them new Creatures.

4. In the first Creation,* 1.348 the first Mans work and business was easie, but to dress the Garden, order the Creatures, and for∣bear eating of one of the Trees in the Garden, and so to keep sin out of the World; which yet he did not. But in the new Creation, the second Man had a great, painful and mighty work to do, to undergo abasement in shame and suf∣fering, to offer an invaluable Sacrifice, to take away sin, ap∣pease wrath, make an Atonement, overcome Death and the Devil, to purchase an Inheritance, and receive Spirit in the Man, to send forth even to the rebellious, that the Lord might dwell among them, &c. which also he hath faithfully and ful∣ly done.

5. In the first Creation,* 1.349 the Heaven and the Earth was made of no pre-existing matter or being, onely the Word of the Lord gave the very being thereto: but in the new Crea∣tion, it is of the old Heaven and Earth dissolved, melted, and overturned, and then made new, new created to as good and better estate than at the first.

6. The old Creation was finished in six dayes,* 1.350 each day consisting of evening and morning, consisting of twenty four hours, and the Rest & Sabbath of the Lord on the seventh day. But the new Creation is longer before it be finished and brought forth in its full perfection to open view, it's likely as many thousands of yeers as the first was of dayes, it being the whole time of the supportation and decaying of the old.

And such Dissimilitudes is shewn in Scripture to be between the first and now old Creation, and the second and new Cre∣ation.

Secondly, Yet notwithstanding there is also a true resem∣blance 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.* 1.351 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 be∣gun, and shall be finished.
• 2.* 1.352 That as in the first, the Heavenly and Earthy Matter was first made and framed, before any other particular Crea∣tures; 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 Spi∣rit 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 Goda 1.353, the first-born of every Creatureb 1.354, the first-begotten, & first-born from the deadc 1.355; before Abra∣ham was, he isd 1.356: the Root of Davide 1.357, the Alpha and Omega, the beginning and the endf 1.358; 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,* 1.359 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,* 1.360 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 degreesh 1.361, and all by degrees framed into the likeness of Christ into whom they are broughti 1.362, 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,* 1.363 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 himk 1.364.
• 6. In the first Creation, the deed and offence of the first Man, and condemnation of him for it, did reach to all Man∣kinde, 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:* 1.365 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 be∣lieving 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;* 1.366 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 super∣abounding 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 Wa∣ters, The Door,* 1.367 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, Ex∣cellency, 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 re∣vealed 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 writ∣ten, and in this writing collected, and on the Margent quoted; the Sayings of the Gospel in the Testimony of Christ, will ap∣pear 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 there∣fore proceed in the next part, according to the Scripture, as∣saying to declare the Testimony of Christ.

An Explicite Declaration of the Testi∣mony 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,* 1.368 as the promised Seed, and he in whom all Nations shall be blessed; & after mediately by his Spirit in Moses, & all the following Prophets, concern∣ing 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 hima 1.369; 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 Lifeb 1.370: and after this, immediately to three of the Apostles and first Witnesses of Christc 1.371; and mediately likewise before by typesd 1.372, and Angels, and by Zachariase 1.373, 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.* 1.374 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.* 1.375 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 o∣pened 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.* 1.376 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 Spi∣ritf 1.377; and it is also called the Testimony, Record, VVitness and VVord of the Apostles and first VVitnesses of Christ, be∣cause they bare it forth and left it upon recordg 1.378: 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 Christh 1.379; and in every respect it is one and the same, the Testimony of Jesus Christi 1.380: 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

followedk 1.381: nor is it the Church, or any Society of Men, though such as do indeed bear his Name, though they be of his my∣stical Body (as resembled by a King, whose Body is the Com∣monwealth; 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,* 1.382 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,* 1.383 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,* 1.384 and born in the time of Caesar Augustus, when Herod was King of Iu∣dea, 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 bu∣ried, and rose again in the same Body, and appeared often to his Disciples, who saw, and heard, and felt him, and re∣ceived commandments from him, and then he blessed them,* 1.385 and ascended up to Heaven in that Body of his, and fate down on the right hand of God,* 1.386 and sent down the Holy Ghost to his Witnesses, and remaineth in the Heavens till the time of the restitution of all things; this is that Jesus, and this Jesus is the Christiand all that the four Evangelists writ,* 1.387 was to cer∣tifie us of this, that we might believe, that Jesus is the Christ, the Son of God; and that in believing, we might have life through his Name. And so the Apostles preached, that he is the Christ, and proved by the Scripture, that this very Jesus

whom they preached, is the Christ: he that believeth, that this Jesus is the Christ, is born of God; and he that denieth it, is a lyer, & Antichrist, 1 Ioh. 2.22. More of this is shewn, part. 1. ch. 1.

2.* 1.388 What a one he is, is also in the Testimony shewn, name∣ly, that he is God, the great God, God over all, blessed for e∣ever; that he is Man, a true and very Man, of the Seed of David, &c. that he is the Son of God, the onely proper and natural Son of God, the Son of God by Divine and uncon∣ceivable Generation, according to the Divine Nature, and by a supernatural conception, and by the Resurrection from the Dead, and by union in person with the Word, and wel-pleased∣ness with the Father, according to the humane Nature, as he is Man, and God-Man, the Son of God, the Son of Man, in one person, being one and the onely proper Son of God, the Christ, one Lord Jesus Christ, in respect of the union of two Natures in one person, that is, one Son of God; that which is done by or in either Nature, may in respect of person be said of both: so, though he was put death in the flesh, and God cannot die; yet God is said to have laid down his Life for us, and his Blood called God's own Blood; and so, though not Man, but God, could overcome Death, yet this Man is said by Death to overcome Death: so with re∣spect to each Nature, he is diversly spoken of, in respect of the Divine Nature,* 1.389 even when he was on earth; yet the Fa∣ther and he were one, even in Greatness and Power: and yet, as he was man,* 1.390, to suffer and offer Sacrifice, the Father was greater than he; and having offered the Sacrifice, he is ex∣alted above all Principality and Power,* 1.391 and set down on the right Hand of God; Angels, Powers and Authorities made subject to him, and the fulness of the Godhead dwells in him bodily;* 1.392 so, as all compleatness is in him, he is the Brightness of the Glory of God, and the express Image of his Person, the Image of the invisible God, he is one with God,* 1.393 God is in him, as is said, He is God; he is one with Mankinde, the Nature of Man is in him, as is said, He is Man; a fit, able, loving and wonderful perfect Saviour, Beauty and Glory, Comely and Excellent, White and Ruddy, the Standard-Bearer, and chiefest of ten thousand, the Savi∣our of sinners, whose Work and Office is to save sinners,

the Lover of the Righteous, whose Office is to preserve the Righteous; such a one he is, even the Christ,* 1.394 the King of Saints, the King of Kings, the Lord of Hosts and Rules, the Great High Priest, that orders the whole Worship of God, by whom Men may approach to God, the High Priest over the House of God, the great Prophet, that revealeth the Father, and teacheth the things of God: in a word, he is full of Spirit, full of love and compassion, knowing all things, and able to do all things; such a one he is.

3. Whence he is, and that is even from Heaven. It was the infinite Wisdom and Goodness of God that found out this Ransom:* 1.395 it was the infinite Pity and Love of God to Mankinde, that moved him to give and send forth this his Son to become Man, and by his Death and Sacrifice to be the Saviour of the World. He was with God in the bosome of God, glorified with God's own self: he came forth from the Father, and came into the world; again he left the world, and went to the Father, and now there in his glorified bo∣by remaineth in the Heavens, and from thence by his Spirit, beholding & discerning all things, he sends forth of the beams of his light and goodness, (and so the Father through him) in Testimonies of his goodness, in mercies and means to draw Men to Repentance, and looking to him, that they may be saved by him: and so Righteousness flows down from Hea∣venl 1.396: but especially, and more abundantly in the Ministration of the Gospel; in which God sendeth and giveth his Son to open the eyes of the blinde, and turn them, &c.m 1.397. and is giving to men the bread of life to feed onn 1.398, & Jesus Christ in that Mini∣stration is coming down spiritually from Heaven, the bread of God, the bread of life, giving life, that Men may feed on him and liveo 1.399; and so is God the Father of lights, from whom comes every good and perfect gift and givingp 1.400: and Jesus Christ is the Lord from Heaven heavenlyq 1.401; and so Jesus Christ by his Spirit, the wisdom of God in its Teachings and saving Operations, doth not first ascend or spring from within out of the wisdom, heart and frame in Men: the wisdom that so doth ascend, is earthy, sensual, devilish; but this wisdom is above, and descendeth from above, and so is pure, &c.r 1.402. and en∣treth into the heart, and so springeth up into sutable fruits; so

that Christ, and Faith in Christ, and the things of Christ, are from above, from the grace, favour and free-gift of God, even as his next personal coming will be of Gods sending him from Heavens 1.403.

4. For what remains to be said, viz. what he became, what he hath done, what he is become, what he doth, and for whom; and what he will do for some, and who they be; and what he will do against others, and who they be; this being the Subject of this following Discourse in this part of this Treatise; and that in which, if in all said, that is here said, Who he is, what a one he is, and whence he is, be remem∣bred, the whole Testimony of Christ is comprehended: I shall therefore speak of these things more largely and explicately, considering them in three distinct Branches, as I finde them set forth in the Testimony of Christ in the Scripture: the first, concerning his first coming; and therein, his abasement, and exaltation, and sacrifice offered: the second, concerning his leaving of the world, in respect of bodily presence, and sitting at the right Hand of God, and there mediating: the third, concerning his coming again to reign and judge. And these three I shall treat of under these three terms, that is to say, Of his Oblation of Sacrifice; and, Of his Mediation and Intercession; and, Of his personal coming again in Glory. These three also, each in the Testimony of it including other; his Oblation including his Mediation, as the next end of it, and his coming again in Glory, as the ultimate end of it; his Mediation and Intercession in the Testimony of it, including his Oblation, as that by vertue whereof he mediateth and in∣tercedeth; and, his coming again, as that for which his Me∣diation hath its tendency to prepare Men: and his personal coming again in Glory, is affirmed to be for the very cause of his sufferings and sacrifice, and that in which the fulness and perfection of his Oblation and Mediation, in the fruits there∣of, shall cleerly and fully appear; whence they all agree in one, and are spoke of, somtime together, and somtime distinct∣ly, and somtime more special of one, and sometime more spe∣cial of another; as will after appear: and so I shall speak of each distinctly.

The first Branch of the Testimony of Christ.

CHAP. 2.

Of the Oblation of Christ.

BY the Oblation of Christ, I mean that offering up of him∣self a Sacrifice to God, to make satisfaction and propiti∣ation for the sins of Men: and I am perswaded Mr. Owen and the residue of such learned Men, do mean the same by the Oblation of Christ. And whatever any other may pretend to mean, yet that is the thing under consideration, while that word Oblation is used in this business; otherwise, this word Oblation may be used for other offerings and other sacrifices, as well as the word Ransom is used, somtime for ransoming by price, sometime for ransoming by strong hand, somtime for procuring an interest in the ransomed, somtime for freeing the ransomed out of trouble, &c. as also the word Redemption somtime is used for redemption of a Friend by purchase, som∣time for redemption out of the hands of an Enemy by strong hand, somtime of the redeemed purchased or redeemed from o∣ther things by a price given to themselves; somtime the word is used for redeeming Men of God, somtime for redeeming out of others unto God: so that the confounding these terms, and using them one for another, as all one in every sentence where they are used, signifying one and the same manner of thing, is that by which the unwary are deceived, and strife about words occasioned, while the thing it self is not stood to. I therefore have here exprest my meaning, and so do ac∣cept of, and use this phrase here, The Oblation of Christ; meaning thereby, His offering up himself a sacrifice to God, to make satis∣faction and propitiation for the sins of Men.

1. That Jesus Christ, the Man Christ, that is Emmanuel, God with us, did offer up himself, and so is the Priest, Heb. 7.27, 28.

2. That the whole humane Nature in the Body of the Man Christ, was that which he offered; and so, that himself in that Body is the Sacrifice which he offered, Heb. 10, 5-10.

3. That it was by the Power of the Divine Nature, and so by the Eternal Spirit, by which he was upheld in suffering, and overcame Death, and offered up himself a spotless Sacrifice, and so also he is the Altar, that upheld, sanctified and dignified the gift and offering;* 1.404 and all this, that Jesus Christ is the Priest, the Sacrifice, and the Altar: the Babylonish Darkness is so removed, that (unless in some Allegorical Dreamers) I know no difference in this, but that there is an union of Spirit a∣mong us in this, which I wish that we may keep in the bond of peace: and the Lord so encrease our union more. There∣fore passing these things over, I shall observe about the Ob∣lation of Christ, these four things as found in Scripture, namely,

• 1. What it was that was offered up in Sacrifice.
• 2. Who it was that offered up this Sacrifice.
• 3. To whom this Sacrifice was by him offered.
• 4. For whom, and in whose behalf this Sacrifice was of∣fered.
• 5. For what this Sacrifice was offered for Men.
• 6. To, and for what end he therefore offered this Sacri∣fice.

And all these are clearly pointed out to us by the Apostle speaking of it, Tit. 2.14 Who gave himself for us, that he might redeem us from all iniquity, and purifie unto himself a peculiar peo∣ple, zealous of good works. Therefore I shall consider the points, as plainly affirmed in this Text, compared with and ex∣plicated by other places, speaking plainly of the very same things.

CHAP. 3.

1. What that was which was offered up in Sacrifice.

IT is cleer and express in this Tit. 2.14. he gave himself; so its said, Heb. 7.27. he offered up himselfa 1.405; and so it is called the Sacrifice of himselfb 1.406; and, the offering of the Bo∣dy of Jesus Christ once for allc 1.407. So this Body, this humane Nature of Chrst, the Body which was given him to that end, and which he so willingly took into union of person with himselfd 1.408; that was it he gave and offered up a Sacrifice. He from Eternity was the natural Son of God, and so in the form of God, equal with the Father, glorified with his own self, one and the same God; and was not then before time naturally Man, nor according to the work of God in the first Creation naturally could be so. It was the work and beginning of a new Creation; in which, in respect of the Nature of Man taken into union with himself, he became for a time not only inferior to the Father, but also to the Angels; yea, in some sense to the Rulers, and rich among Mene 1.409: and he came forth, not in a natural way, but was made that which natu∣rally he was not, and so he was made flesh, made of a woman of the Seed of David, made under the Law, made subject to our infirmities, as is foreshewn. And this Body of Jesus was perfectly holy, and sinless, and had its first, & hath its continual being in union with the Son of God; and so by the Grace of personal union is one and the same Son; and so Emmanuel, God with us, in our Nature, and for us; the humane Nature in him distinct, though never divided from the Divine: so that this humane Nature or Body of Christ, is not only sin∣less, just, holy; but also exceeding precious, and beyond all our valuation for excellency and worthiness; yet in this his personal body, was he under the Law for us, and brought before the Judgement-Seat for us, and condemned, and put to death in the flesh for sins committed by us in the fleshf 1.410;

he himself bare our sins in his own Body to (or on) the Tree, being put to death in the fleshg 1.411; and by death he overcame death, and him that had the power of deathh 1.412, and so rose a∣gain just, and for our justification, in the same Body that di∣edi 1.413, and by the Eternal Spirit, ascended in that Body, by (or with the vertue of) his own blood, into Heaven, and offered that spotless Body of his (which had satisfied for our sins by death, and overcome death, and risen just) a Sacrifice to Godk 1.414; and God hath accepted him, and taken up his well∣pleasedness and dwelling in him, and glorified him in the hu∣mane Nature also, with the glory that he had in person with him before the world was, and hath born Testimony of him. And this the Oblation, Gift, Ransom, Sacrifice offered by Jesus Christ the second publick Man, a matchless and invalu∣able Sacrifice, which excluded all other Sacrifices, and all o∣ther works of Righteousness from being it, or any part of it: this Body of Christ that was crucified for us, it, and it alone, is the Sacrifice which in his Oblation he offered to God for us.

CHAP. 4.

2. Who it was that offered up this Sacrifice.

THis is here also in Tit. 2.14. plainly express'd to be our Sa∣viour Jesus Christ, who gave himself for us; plainly, it was Jesus Christ, he himself, that did freely give himself: Peter also speaking of the sufferings of Christ, and having ex∣presly named Jesus Christ that suffered for us, saith of him, Who his own self bare our sins in his own bodya 1.415: and our Savi∣our Christ saith of himself, I lay down my life, that I might take it again; no man taketh it from me, but I lay it down of my self; I have power to lay it down, and I have power to take it again: This commandment have I received of my Fatherb 1.416. And so it's

often plainly and expressy said, he gave himself for our of∣fences, Christ hath loved us, and given himself for us; he gave himself a ransome, &c. he offered up himself, &c.c 1.417.

If it be replied, That God the Father, he gave his only begotten Son, he made his Soul an offering for sin, he spared not his own Son, but delivered him up for us alld 1.418;

I answer, This is no contradiction or unsaying of any thing foresaid; but rather, an illustration and confirmation of the approvedness, goodness and excellency of that his giving him∣self a Sacrifice; not only in that no other Man did, and that he himself did it by the Divine will and authority of the Fa∣ther; in respect of which will and appointment, the Father did; and in respect of acting and fulfilling that will, he him∣self did: but more also in this respect,* 1.419 that the Father and he are one, in respect of Divine Essence; and in respect of both Natures in the person of the Son,* 1.420 the Father and the Son are both one in love to Mankinde, and so both one in will and design; so, as also they work together: so, that the Son can do nothing of himself, but what he seeth the Father do; and what things soever the Father doth, those also doth the Son likewise; and also in that the Father fitted him with a Body for this business, and appointed and sent him forth to do it: and even so he willingly accepted the appointment,* 1.421 and took the Body, and came to do, and did it; and so, with free and ready will, and oneness of will with the Father, he did offer up himself in that body of his, once for all; so, that the saying, He gave and offered up himself, is not contra∣dicted by saying the Father gave him; but receiveth confir∣mation and illustration of the goodness and excellency of this his gift and giving; yea, it opens to us the right under∣standing of it: he came and did it, not barely of himself,* 1.422 but in union of will and approbation of the whole three in one God: the Father sent him, he came, and the Holy Ghost wit∣nessed of him;* 1.423 the Father sent him forth made of a woman of the Seed of David, and the Holy Ghost sanctified that Seed in the wombe of the Virgin, and framed him a Body thereof,* 1.424 uniting it in the very framing, to the person of the Son of God; and so it was not the Father, nor the Holy Ghost;* 1.425 but the Son, that is, the Word was made flesh, of the Seed of David,

yet the Father by the Spirit made it so: and the Son accept∣ing willingly to receive this humane Nature into union of per∣son with himself, and to be thus abased, he is truly said to have made himself of no reputation,* 1.426 and took upon him the form of a Servant, and humbled himself; so it was not the Father or the Holy Ghost that did die,* 1.427 but the Son in the humane Nature or Body which he took, he layed down his life for us, being put to death in the flesh; neither was it the Father or the Holy Ghost that rose from the dead,* 1.428 but the Son; and yet the Son in that Body of his, the Father by the Holy Ghost did raise him; yet was it he in that very Body that died, that rose from the dead: even so it was not the Father nor the Holy Ghost that offered the Sacrifice, but Jesus Christ himself in oneness of will with the Father,* 1.429 and by or through the power of the Holy Ghost, he did offer up himself, his own Body a Sacrifice without spot to God, even the Father, who hath accepted him, and set him on his right hand; and so also, as having finished and compleated his oblation, and being ac∣cepted, he sate down on the right hand of the Majesty on high: so that there is no exclusion or denial of the works of the Fa∣ther or Holy Ghost, about the provision, preparation, offering and acceptance of this Oblation, in saying Christ himself of∣fered it, but onely the affirmation of the act and freeness of Jesus Christ himself in so offering; and that he himself hath done it, yea, compleatly done it, and once for all; so, as it shall no more be so done by himself, nor remains for any o∣ther to offer him in any sort to God a Sacrifice for sins, nor to add any thing to compleat that offering, it being com∣pleated by himself already once for all: and as Man, he him∣self alone, and by himself, though for others, did offer this Sa∣crifice; so, as there was no Creature, either Man or Angel, that did, or in respect of real acting, can, in any sense of offering, be said to have offered the same with him, or to be any part of the offering offered by him: but he was both that offering and offerer, and no other Man in or with him, no, not in that sense of which it is said, Levi also, who re∣ceived Tythes,* 1.430 paid Tythes in Abraham; for he was yet in the loyns of his Father, when Melchizedec met him: so, as Levi, though not in person, yet in specie; though not

with his own hands, yet by, and in, and with his Father, in whose loyns he was, and from whom he naturally proceeded, he did so, and in that manner also, pay Tythes in Abraham; but so can none be said to have offered this offering and Sa∣crifice, by, in, and with Christ; for Jesus Christ had none in his Loyns to come forth of him, as Abraham had, or as A∣dam had: such a conceit would be very carnal, gross and er∣ronious. Christ took the Nature of the first Adam, and so of all Mankinde that were in the first Adam's Loyns, that in that Nature, having suffered and overcome Death, and be∣ing filled with the Holy Ghost, he might be, and so is, a spi∣ritual man, to quicken and draw in of the Sons of the natural Man to himself, and so make them his spiritual Seed that were not before so, by uniting and conforming them to himself, by vertue of his Sacrifice offered, without which they could never have been his seed: so, that there was none in Christ to die, and rise, and offer Sacrifice in him, in such a sense as Levi paid Tythes in Abraham, nor yet in respect of that sense naturally and actually in specie, as we all sinned and fell in the Loyns of our first Father Adam; nor was Christ bound to offer this Sacrifice by any pre-engagement upon the account of Mankinde or any of them, as being in him, or chosen in him, or allied to him; for his Engagement is free and voluntary: and before his own voluntary Engagement to take the nature, cause and place of the first publick Man in hand, and therein to undertake for all Mankinde, to suffer and offer up the acceptable sacrifice, he was not engaged to him or any of Mankinde.

For then his Oblation and sacrifice he offered, had not been every way, in all respects, only of himself, and altoge∣ther so free as it was, in respect of Mankinde, and his love to them; but by reason of such a pre-engagement, some had had some influence upon him, and so power to have en∣joyned him to take Man's Nature, & therein to lay down his life; yea, and by vertue of that pre-engagement and election in him, & so by vertue of their interest in him, to have challenged some right in the very sacrifice it self, so far as to have it in some sense counted their offering it together with him: but that no such thing could be, the dissimilitudes between the first Crea∣tion

and the new, and between the two publick Men, do fully and cleerly shew, as is before shewn in Part 1. and Chap. 13. and in divers expressions and plain sayings of Scripture, Rom. 5.15. But not as the offence, so also is the free∣gift; for if through the offence of one many be dead; is not this the same with that before? vers. 12. By one man sinentred into the world, and death by sin; and so death passed upon all men, (in whom, or) for that all have sinned: Adam sinned not alone nor simply as a publick Man; so as his sin became no o∣therwise the sin of all Mankinde, but only by meer imputa∣tion, in an act of severity of vindicative justice, he standing in the room of all Mankinde; but Adam, as the publick Man, had also all Mankinde that were naturally to come forth of him, in his Loyns; and so in that his sinning, all Men sinned in their species or kinde, though not as then in that act in their individual persons; and so all sinned, one as well as another, all alike, without difference; and coming forth naturally from him, are so in their persons, as naturally, truly and verily found and beheld, as having sinned in him, as Levi was to have paid Tythes in Abraham; and not only so, but the Nature and inclination of Mankinde being polluted in and by that very first sin, they come forth polluted, and so add more sin of their own;* 1.431 and so justly and deservedly, the condem∣nation of the first Man was both by imputation, and also na∣turally the condemnation of all Mankinde, or unto all Men: and the wages of sin to Adam, and to all his posterity, is death,* 1.432 and that by due and just desert, all being made sinners in their own persons, in coming forth from him by propaga∣tion:* 1.433 whence also the word all men, vers. 12. and 18. is, in a double consideration turned into the word many, vers. 15. and 19. namely, to explicate the word all, to shew it to be a great number, that the evil of the first Man's offence may the more appear in the heynousness of it, and also as having more special relation to those that are already come forth in their personal beings naturally from Adam, and so came forth under such guilt and defilement of sin and liable∣ness to death, which are all Men that have had their personal beings naturally from him: and these also are a great num∣ber, even Many,* 1.434 though there be yet more to come forth from him.

Yet now though there be a similitude here in respect of the number of persons,* 1.435 and the verity of imputation and efficacy, between the disobedience of the first publick Man,* 1.436 and the obedience and righteousness of the second publick Man, yet there is some dissimilitude, the first being but a figure of the second, and Christ the Truth exceeding all that figures could shew forth: and so, for Jesus Christ, the second publick Man, as he was a new gift of God, and given to be the Saviour of the world; so he also as freely came forth, and was made Man under the Law, and as freely died and offered up himself a Sacrifice to God for Mankinde, (the whole kinde without difference, and so for all Men) to make an Atone∣ment for their sins they are fallen into; and this he alone, he himself did freely, not being engaged to them by vertue of any of them being in him, or he any way so obliged to them, as it should deserve or engage him to take their Nature, and offer Sacrifice for them; or, that by vertue of being any ways in him, they should be so interested in his Death, Sacrifice, and Righteousness, that it should in any sort be theirs; yea, or counted theirs, and they interested in it, before, by vertue of the compleating of it, in and by himself alone, he be interested in them, and so by Grace bring them in to have interest in him.

And I hope it will be granted by all that believe in Christ, and I am sure it is in Scripture affirmed, That by vertue of his Oblation once offered, God hath released and given over all Men to him to be disposed by him, and hath released over to him the sentence of the first Judgement and Death,* 1.437 by and ac∣cording to the Law, as Mankinde at first fell under it; so, as God will never so judge them by that Law, nor cause them to perish for ever in that Death; but hath given them over unto the dispose of Jesus Christ, and given him to be their Lord and Judge, and hath given him power over all flesh, and given for Mankinde eternal Life in Christ, in whom, in the Nature of Man it is put; and he hath exalted him, and filled him with Spirit to make it known and dispence it in his way; and though it was free and undeserved Grace to give him for Man∣kinde, and freeness of Grace to unite the Body given him, in union of person with the Son of God; yet all this given him

by vertue of his death, sufferings and sacrifice, may, in respect of himself, be said to be merited and deserved, and so called the wages of that one Righteousness of his, in his Oblation offered by himself:* 1.438 whence it is said, Even, therefore I will divide him a portion, &c. and therefore God hath highly exalted him, &c. yea, as rightly thus called in respect of himself only, as Death is called the wages of sin in respect of the first Adam and his posterity: but now in respect of Mankinde, for whom he offered the Oblation, or any of them, it cannot be said so, that their receiving mercies through this Ob∣lation, or any of the benefit of it, that either it, or the benefit of it, interest in it, or life through it, is merited or deserved by them, or the wages of any righteous affections or works of theirs, or any wayes due to them, and descending upon them by vertue of any fore-being in Christ preceding his Obla∣tion; but only it comes to Men by the freeness of the Grace of God, that freely gave Christ for them; and the freeness of the same Grace in Christ, that freely gave himself for them; and God's gracious acceptance of the gift and sacrifice of Christ for them, and so imputing it to them, graciously ac∣cepting it for them; and them, for and through it, as if they had died, and risen, and offered the sacrifice; and as any in his discovery of this great Grace are found believing in Christ, freely giving to them eternal Life through Christ and for his sake:* 1.439 and so it is said, The gift of God is eternal Life, (he saith not, unto Christ, but) through Jesus Christ our Lord: and so Rom. 5.15. Much more the grace of God, (which com∣prehends his love in the gift of Christ, and the whole prepa∣ration made in him for Men, before any gift through it, is ex∣tended) and the gift by grace, (and explicating it, have) by one Man, Jesus Christ, hath abounded to many, (that is, in respect of release from perishing in the first Judgement, and mercies extended) unto all men,* 1.440 vers. 18. and in respect of the abun∣dance of Grace and eternal Life to all those that in believing receive the same, vers. 17. so that all the whole offering of the Oblation by Christ, and the benefit procured for Men thereby, is by the free Grace of Christ, and freely done by him, and not by debt or fore-engagement unto any: there was none in him, for him by vertue thereof to be engaged to, or

in such a sense joyned with him to die, suffer and offer with him; but he, he only, he himself,* 1.441 offered this Oblation and Sa∣crifice here treated of. Oh infinite, and unspeakable free and gracious goodness! who would entertain any Doctrine that should gain-say or darken this?

CHAP. 5.

3. To whom it was that he offered this Oblation or Sa∣crifice.

TO whom Jesus Christ gave himself, is, though not expres∣sed plainly, yet cleerly and strongly intimated in Tit. 2.14. in that it is not in this place said, to us, but for us; and to whom should it be offered for us, but to him against whom we had sinned, even God that gave him forth to that end? whence it's also called, the grace of God, &c. vers. 11. a like strong intimation we have, 1 Tim. 2.4, 5, 6. That gave himself a Ransom for all Men, to God, that would have all saved, & there∣fore found out the Ransom, by vertue whereof, with God to whom he offered it, he mediateth for men. But this is seen cleerly in both the former Points, & also expresly affirmed, Eph. 5.2. Christ also hath loved us, and given himself for us, an offering and a sacrifice to God for a sweet-smelling savour. Christ, who through the eternal Spirit, offered himself without spot to God, Heb. 9.14. And so it is said of Jesus,* 1.442 That he knowing all things, knew, that he was come from God, and went to God; and that he came forth from the Father into the world, and left the world, and departed out of the world unto the Fa∣ther; yea, all the former typical Priests did offer their Sacri∣fices to God; though they were on Earth,* 1.443 and offered on Earth, yet it was to God in the Heavens: and to whom should our great High-Priest offer up his Sacrifice, when he entred into Heaven, but to God in the Heavens? But I sup∣pose, this is not only cleer and evident,* 1.444 but also acknowleged by all that believe in Jesus Christ, both that he offered his

Oblation and Sacrifice to God, and also that he was faithful in all his business: but that I note this for, is, that it may be minded, That Jesus Christ in the business of his Oblation and Sacrifice-offering, he had to deal with God, and with none but with God; and though for fallen Mankinde, yet not with them, but with God for them. True it is, in his after-Mediation, (of which is after to be spoken) as he hath to deal for Men, so also both with God and with Men: but in his Oblation and Sacrifice-offering, though it was for Men, yet he did not in that deal with Men, but with God for them: true, in the fitting and preparing his Body, which he took to offer, he did deal with the Nature (though not with the Persons) of Mankinde, in that he took flesh of the Seed of a Woman, that was of the Seed of David, of Abraham, of Adam, and had thereof his Body framed, which he took in∣to union of person with himself; so, that the Man Christ is God Man, the Son of God. And this also is true, That walking on the Earth in that Body, in his Ministration of the Gospel, and mercies, and miracles extended, he dealt with Men to do them good; yea, as there were several ends in his death, one to make propitiation for sins, one to confirm the Testament of precious promises, and one to bear witness of the Truth he had taught, and therein shew his love and faith∣fulness, as a Minister and true and faithful Shepherd, his love and faithfulness to his Hearers, which were his sheep: and as in respect of the first End, not the Scribes and Pharisees, but God laid on him the iniquity of us all, and delivered him to death for our sins; and in respect of the second End, he willingly gave up the Ghost and died, as for our sins, so to confirm the New Testament in his Blood: so, in respect of the third End, the Priests, Scribes and Pharisees envying and hating him for his Gospel preaching, did crucifie him and put him to death; which also he willingly under went, to witness the Truth as he had taught, as hath been more lat••ely shewn in other Treatises* 1.445: and so in his dying, as it was for wit∣ness-bearing to the Truth he had taught, it was a part of his Ministration, in which he had to deal with Men: 〈◊〉〈◊〉 his abasement under the Law, and so his suffering and death as it was for propitiation-making, and so in offering his whole

Oblation and Sacrifice, he did not deal with Men, or offer to Men, but for Men he offered the Oblation and Sacrifice to God only; which I insist on to this end, That we may look for and judge of the efficacie and prevailing vertue and power of this Oblation, Sacrifice, and Ransom given by Christ; first, in the offering it to God, and therein in the prevalency it hath with God, in Gods acceptance of it, and giving into his hands all that for the receit whereof he offered it, that the Nature of Man be in him exalted, and received into union with God, and filled with the Holy Ghost, and invested with the inheri∣tance, and Lordship and power to save and judge; and that all Mankinde be released into his dispose, &c. in which the pre∣valency of his offering to God is to be seen, and so the ef∣fectualness of it, judged according to the prevalency it hath with God, to whom the Sacrifice was offered, and not first to be judged or looked on, as effectual only, as it hath its ef∣ficacy in Men, and prevaileth with them; no, not to be seen that way at all, before some making of it known, in some ap∣plication of the vertues of it, to Men; after which application, it will in due time be seen also in its efficaciousness in & upon them also, both in the receivers in drawing them in to Christ, and in comforting, purifying and quickning them, and giving them boldness of access to God, and hope of Glory, and all upon the account of him that first engaged his Heart to ap∣proach to God in their Nature for them.

And indeed there was not any other but he, either fit or able to have dealt with God for Men: none of the fallen Race of Mankinde, rich or poor, one or other, could by any means redeem his Brother, or give to God? Ransom for him;* 1.446 for the Redemption of their Souls is precious, &c. yea, all the Sacrifices offered by former and typical High-Priests and Priests, could not do this with God; this could none do, but he, that is both God and Man in one Person, and through his approach to God, all that believe, receive the liberty of ap∣proach to God, and partake of Life, &c. and not only is this his Oblation efficacious in Receivers, 〈◊〉〈◊〉 will he 〈◊〉〈◊〉 so to be also in and upon Refusers and R••j••••ers, 〈◊〉〈◊〉 they shall come and bow before him, and 〈◊〉〈◊〉 know 〈◊〉〈◊〉 Lord to the Glory of God, and to judged by him: which

things have been more largely shewn in another Treatise* 1.447. But all the efficacies in and with Men, is after application to Men; before which, its efficacie is with God: and that we may not judge of the efficacy of Christ his offering, by what is seen in and upon Men only, nor limit its efficacy to that scantling,* 1.448 but acknowledge it according to its prevalency with God to whom it was offered, for all that for which it was offered, hath all this been said, To God he offered his Oblation.

CHAP. 6.

4. For whom, and in whose behalf Christ offered this Sa∣crifice.

FOr whom Jesus Christ gave himself, is also answered, Tit. 2.14.* 1.449 He gave himself for Us: and so in many places of Scripture it's so said, Christ, our passeover, is sacrificed for Us; who died for Us; he laid down his life for Us; he was made sin for Us; being made a curse for Us; and hath given himself for Us, an offering, &c.

So that the right understanding of the Persons for whom Christ gave himself, is found in the right understanding of the word Us, in what sense it is used in this and such-like sayings.

The wor Us, (as Our and We) is used somtime in some say∣ings, as pointing out some peculiar people, distinct and seve∣red from other people; and then it's made known to be so meant in the same sayings, by speaking to, or of, some, with an expression or intimation of some others, to whom they are opposed; as in these places on the Margent, and divers o∣thersa 1.450; but here is neither expression nor intimation to lead us to such an understanding of Us here.

The word Us is found in such-like business as this, to be used applicatively in Profession or Confession, grounded on a large and sure Foundation, and including in its saying two

manner of People, or sorts of Men: the one sort such, whom it concerneth, and yet they understand it not, and so neither believe it nor confess it: the other sort such as do understand, believe and confess the Truth and Goodness of that asserted, that others also might believe; and this (in Redemption) ap∣plied to fallen Mankinde, hath also in it an opposition in re∣spect of sinfulness to righteousness: and so he did not offer the Oblation for himself or for the Holy Angels, but for us sin∣ners and unjust; and somtime in respect of the nature, spe∣cies or kinde, in which fallen Men are opposed to fallen An∣gels, whose nature and cause he took not on him, but the na∣ture and cause of Man; and so gave himself for us Men, and not for the Angels: somtime the word is used with a special reference to Mankinde above other Creatures; so, as the life in him, is the light of Men. And in confession of Truth, the word Us, We and Our, is frequently used in Scripture as com∣prehending all Men, yet testifying the Faith of the Confes∣sors, so Psal. 100.3. It is he that hath made us, and not we our selves.* 1.451 This true of all Men of all the Lands and Nations in all the ends of the Earth; and that a good Ground to move them all to come in to believe in him, rejoyce in him, fear and serve him, that so they might become the sheep of his pasture; yet the special benefic, and the Testimony of Faith, is enjoyed & breathed forth by the believing Confessors: the like Mal. 2.10. Hath not one God created us? This true of all Men, and the Confession grounded on that very Truth, That he is the Creator of all the ends of the Earth,* 1.452 and hath made all Nations of Men of one Blood; yet the force of the reproof and exhortation is found only in the believing Confessors of the same: so 2 Pet. 3.9. The Lord is long-suffering to us-ward, not willing that any should perish, &c. where it is evident, vers. 3. with Rev. 2.21. that Us includes as yet the very scoffers, and such as yet were not come to the knowledge of the Truth, express vers. 9. and grounded on that Truthb 1.453 and that the word Us is used in the same sense, and signifieth all Men, in Tit. 2.14. He gave himself for us, us men; and Be∣lievers confess it, is evident and manifested divers wayes by the Scriptures; namely,

1. In the place it self, in the beginning of the Profession or

Confession,* 1.454 vers. 11. The Grace of God saving to all Men, or bringing salvation to all Men, hath appeared, &c. and giving the Ground both of its appearing and teachings; He ren∣ders it thus, Who gave himself for us: and having made no diffe∣rence, what can Us be less than all Men, though the believing Confessors are they that receive and enjoy the benefit of its teachings? And this will yet farther appear,

2. By comparing with it other places of Scripture speaking of like things to the same end,* 1.455 Act. 7.26, 31. where having affirmed, That God made all Nations of Men of one Blood, &c. and also shewn his gracious end towards them all in their several Generations and Habitations, that they should seek the Lord, &c. in removing the Objection of im∣possibility, and affording encouragement, he saith, Though he be not far from every one of us: where it's evident, That Us is us Men; yea, in such a sense as is true from the beginning; us Men, every one in their Generations; Us, every one now living in our Generations; Us, every of us following in all the Generations of Men on Earth: where also we may note, That this Apostle, like the residue of the Apostles, (as did the Prophets of old) when speaking of the love and goodness of God to Mankinde,* 1.456 either in the first Creation, wherein Man was made in innocency, and said to be flesh and bone; he speaks of it, as that which pertained to all Mankinde in the first Man,* 1.457 before the fall; and what he speaks of the love and goodness of God extended through a Redeemer & Medi∣ator to Mankinde fallen (that by the fall became flesh and blood,* 1.458 weak and mortal (which weakness and mortality the second publick Man for a time partook of, that through Death he might destroy him that had the power of Death) and so what goodness God extends to this fallen Mankinde, in making them of, and from the first fallen man (whose Nature and weakness the second man took) making them of the same Blood,* 1.459 of the same Nature and kinde, and preserving and ex∣tending mercies to them, (as it is through the second man, that is, the Redeemer; so) it is all to one and the same graci∣ous end, in the first place, that they might seek, and finde him, and fear him: so the Apostle speaks of this as appertaining to all men: and so in relation to men, both Unbelievers and

Believers, he saith, Every one of us:* 1.460 and then proceedeth in giving some evident and undeniable demonstrations thereof; saying, For in him (or by, or through him) We live, and move,* 1.461 or have our being, as vers. 25. yea, takes advantage from the power and victory of this Truth, causing one of their own Poets in his way to confess it, saying, For we also are his off-spring;* 1.462 and however this Light hath formerly shined in Darkness, and the Darkness comprehended it not, yet God being patient, and forbearing till he brought forth the Light more cleerly; yet bringing forth the Light more cleerly,* 1.463 he doth now admon̄ish Men, all men, all Men every where, to re∣pentiso that that former, Every one of us, and We, he shews it to mean, all Men, and all Men every where; and then gives this as the ground of the verity and equity of that admonition, and a motive to receive it, Because he hath appointed a day, in the which he will judge the world in righteousness, by that man whom he hath appointed,* 1.464 (or ordained, namely, by vertue of his Death and Sacrifice for them, to that rule, dispose and judgement of them) whereof he hath given assurance to all men, (or offered Faith, in giving a sure object for Faith, and medi∣um to bring to Faith, a witness of the Truth to move to, and facilitate Faith to all Men) in that he hath raised him from the dead. So that all the way here about these things, the words Us, and We, and all men are of like extent, and in the largest sense that can be appliable to Men in their several Ge∣nerations from the beginning of the World to the end there∣of: and if I should add to this, those places in which he saith, That Christ died for all, tasted death for every Man, and gave himself a ransom for all, and is the propitiation for the sins of the whole world; and compare them with other places, where speaking of 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 un∣feigned Believers.

1.* 1.465 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 them∣selves. 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,* 1.466 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, Resur∣rection, Ransom, &c.) to others, they can say without separa∣tion making, in that respect, from such as do not yet believe, for us, for our, &c.

3.* 1.467 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 be∣lieve 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 there∣fore 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 A∣postles in confession of the Truth of that which is true for all Men, used the word Us, Our, We: so Paul in his first preach∣ing to the Corinthians,* 1.468 who at that time when he first preached to them, were carried about unto dumb idols, according as they were led;* 1.469 sacrificed to, and had fellowship with Devils; and so were Idolaters, many of them Fornicators, Adul∣terers,

Effeminate, Abusers of themselves with Mankinde, Thieves, Covetous, Drunkards, Revilers, Extortioners;* 1.470 yet to these, in preaching Christ the propitiation for the sins of the World, he coupled himself together with them, in shew∣ing for whom Christ hath done this, saying,* 1.471 I delivered unto you first of all, that which I also received,* 1.472 how that Christ died for our sins, according to the Scripture; he was made sin for us: ac∣cording to that, he was delivered for our offences,* 1.473 and raised for our justification: still declaring the choise benefit received and enjoyed by those that in believing did receive him:* 1.474 but as∣serting 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 ap∣pears,

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,* 1.475 and so having a Body, without which he could not have been a fit Sa∣crifice 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,* 1.476 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,* 1.477 the Fathers of all and every of the Jews; but of Noah, La∣mech, Methusalah, Enoch, Jared, Malaleel, Cainan, Enos, Seth,* 1.478 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,* 1.479 (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 ex∣presly 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:* 1.480 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 Savi∣our will have all Men to be saved, &c. (and this given as the ground and proof of his will) For there is one God,* 1.481 and one Mediator between God and Men (indefinitely and universal∣ly 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 ran∣som for all, (this is that by vertue where of he mediateth, and so was first given for those for whom he mediateth,* 1.482 his me∣diation being by the vertue of his suffering and Sacrifice, or Ransom offered; and so mediating between God and Men, e∣videnceth him to have given himself a Ransom for Men: but how many?) even all Men. And of this the Apostle was or∣dained a Preacher, and professeth in this also to speak the Truth in Christ, and not to lye; and in teaching this, to teach in Truth and Verity. And what can be said more, or more plainly, or with greater earnestness and asseveration, to shew, That Christ died and gave himself a Ransom for all Men?

And yet, to remove all stumbles and doubts, and make it most cleer, That he gave himself for all Men, we have one word more.

4. To consider the Qualisication and Character given us of those Men for whom Christ died, and gave himself a Ran∣som to God: and this is express, That they were, and were so viewed, even ungodly, unjust, sinners, and enemies to God: and this is intimated here, in Tit. 2.14. He gave himself for us. it is not said, for our desires, or requests, or deserts; no, we were fallen sinners, without strength, enemies, in cap∣tivity

to sin, death, Satan; which is intimated in the next words, That he might redeem us, &c. but in other places it is fully and plainly exprest, yea, assirmed,* 1.483 This is a faithful saying, That Jesus Christ came into the world to save sinners; and, in due time Christ died for the ungodly; again,* 1.484 Christ also hath suffered for sins, the just for the unjust: yea, the Believers have not been ashamed to own themselves in this number also: of whom, saith Paul, I am the chief:* 1.485 And while we were yet sinners, Christ died for us. And, all have sinned,* 1.486 and come short of the glory of God, being justified freely by his grace, through the re∣demption that is in Christ Jesus, whom God hath (fore-ordained, or) set forth, to be a propitiation,* 1.487 (even for the sins of the whole World) through saith in his blood, (and that in his setting him forth) to declare his righteousness for the remission (or passing o∣ver) of sins that are past, through the forbearance of God: yea, to declare at this time (now Christ is so manifested) his righteous∣ness, that he might be just, (yea,* 1.488 so known to be in all his mer∣ciful Dispensations to men from the beginning of the World, and to the end of it, and in his judgings of Men) and the justi∣fier of him that believeth in Jesus. And all this given as the Ground, Demonstration and Proof of the Truth of that fore-assirmed, namely, That the righteousness of God, without the law is manifested, being witnessed by the Law and the Prophets,* 1.489 even the righteousness of God, which is (now manifested, and) by saith of Jesus Christ (the cleer Doctrine of the Gospel; in which, he, as the Object of Faith, is set forth to be received in be∣lieving) unto all, (that is, as true for them, and tendered to them) and upon all that believe: for there is no difference. Till Men believe and receive it, or obstinately reject it, it is alike for all, and to be preached and tendered unto all; and to this end, that they might receive it in believing: here no dif∣fence: and in believing it is upon Believers, they all and every one receive it and have it, and even so in believing they have it: there is no difference in this neither, for all have sinned, &c. which brings fully to that understanding of the word Us, Tit. 2.14. to signifie, us men, us sinners, and so all Men: and so those for whom Christ gave himself an Ob∣lation, and Sacrifice, and Ransom to God, are mankinde, all mankinde, Adam and all his Race, even all men: and when

the Oblation of Christ, as offered to God for men, is only spoke of, whether it be in terms of Death or Ransom, they for whom he died and gave himself, are set forth in those ge∣neral terms, Men, all Men, Sinners, Unjust, Ungodly, &c. such phrases, in so speaking of his Death and Ransom, as to say, He died for his Elect, or for Believers, or for his Church, or such as were appointed to believe on him, are not in the Scripture, nor Scripture-like; but the devices of men, think∣ing to be wise; and so in an unbelievingness, conceive harsh∣ness, absurdities, errors, and danger in the terms of the Ho∣ly Ghost; and presuming to be wiser than their Maker, and to direct the Holy Spirit what terms to breath in, finde him out those foresaid terms, as more true and safe terms to deliver his minde in: but it's plain, and enough said in a former Treatise,* 1.490 yet unshaken by all the attempts against it; which also are answered by a learned and godly Brother, beside the Answer fore-given; in all which it appears, That Christ is set forth in the Scripture to have died for all, and given himself a Ransom for all men.

CHAP. 7.

5. For what Christ offered this Sacrifice for us Men.

THis is in general intimated, Tit. 2.11, 12, 14. but express in other places, That it was for our sins: not to purchase any Liberty for sinning,* 1.491 nor for love of our sins, for he loveth righteousness, and hateth sin and wickedness; but, because he loved us, and saw us necessitated to suffer for our sins, and so in a perishing condition, and remediless distress by reason of our sins, therefore he came, and gave himself in our stead, to suffer for our sins, the curse that was due to us, and so to make an Atonement and escape for us: which is here cleerly inti∣mated, in saying, He gave himself for us (or, in our stead, to work redemption for us, and purchase for us) and that also to

this gracious end, That he might redeem us from all iniquity; which is a farther business, to be spoken in the next Point and Chapter: but of the former, that done and obtained by him for that end: and so far, for what he gave himself; which is not only intimated here,* 1.492 but in other places fully and plain∣ly express'd, as, that He gave himself for our sins, He died for our sins, &c. Hath suffered for our sins, He was manifested to take away our sins, And after he had made one Sacrifice for sins for ever, he sate down on the right Hand of God: for so it is, We have all sinned, and come short of the Glory of God; and in this no difference: And the wages of sin is death, and so we all fall short of those righteous affections and services, which the Law of Ten Words require, and so deserve to suffer the Curse: and so without shedding of blood, and suffering Death and Curse, there could be no remission of any of our sins; and that must be better blood than that of Bullocks and Goats, or our own personal Blood; and yet it must be the blood of a man, yet a just and perfect man, and one that is more than a man, even God-Man; therefore God was pleased to send forth his own Son in man's Nature, and to lay on him the iniquity of us all: And he was delivered for our effences,* 1.493 and so he his own self bare our sins in his own Body on the Tree, and by Death overcame Death; and so in and by himself made purgation of, or for our sins; and by the Eternal Spirit offered up himself for us a spotless Sacrifice to God, and obtained Eternal Redemption, and sate down on the right Hand of God: and thus hath he given himself for our sins, and made the Atonement for us. Now in this general Answer, there are five particulars included, as that for which he gave himself a Sacrifice to God, and which by that Offering he hath obtained of God for that work that is fully done.

1. To satisfie for, and take out of the way those sins into which mankinde was fallen, and which, through the corrup∣tion of his Nature, he was necessitated to commit, against the Law under which he was fallen; and so to redeem mankinde from the Curse of the Law; and also to overcome that death into which mankinde was fallen, and the Devil that had the power of it: or which is brought forth to terrifie men with it,

man being weakned thereby, and it being due to be exe∣cuted on mankinde, that so mankinde might not perish in it, but be raised out of it; and these are the sins which were seen to be in Adam and all his natural Race, as so coming forth from him, and bearing his Image, and this the Death in which mankinde should have perished; and so was mankinde beheld before Christ his undertaking for him: and these sins and this death, Christ undertook (not to be an exempter of men wholly from feeling any part of either,* 1.494 but) to be a Re∣deemer of men from both these: and so these sins in a spe∣cial manner were laid upon him; and in respect of the pe∣nalty to be suffered and satisfaction to be made, they were counted his sins, and he bare them in a special manner, and confessed them as his own sins,* 1.495 and did, as under the same bond with us, suffer the full punishment due to us for them; in which respect he is said to have been made sin for us, and to have been made a Curse for us: and so vertuous his Blood and Sacrifice,* 1.496 and so effectual with the Father, that by this one Oblation, as offered to God, this our great wound is healed,* 1.497 and he hath redeemed us from the Curse of the Law: and so in and by himself, as in and by the publick man, our sins are purged, the Law satisfied, all that was in the way contrary to us, is taken out of the way, and that for ever, and death overcome: so, that though men be conceived and born in sin, and come forth with Natures polluted, yet there is re∣demption wrought; and though through ignorance and un∣belief, the consciences of men may charge them for these sins by this Law, and so they may be terrified for these sins by this Law, and with the fears of the Curse in this Death, while they live this natural Life, and know not Christ, yet God will not so go to Law with them, to judge them by this Law, by which Christ was judged for them; nor shall they perish in this first Death, which Christ hath suffered for them; but be raised out of it.* 1.498 And this such as do know, and be∣lieve in Jesus according to the revelation of the Gospel, do know and consess, as is cleer in that Testimony.

2. To make such an abundant and overflowing propitiati∣on, by the dignity, excellency and vertue of his Blood and Sacrifice, that he by vertue thereof might have power and

authority to take away from, and extend forgiveness to men for those following sins, which through their weakness, and Satan's new attempts, they may be found to commit against that new and gracious Obligation, under which they now are to him, and to God for the gift of him; and so against that Light, and those means and spiritual motions extended to them, while he continueth his patience towards them, and is by Spirit so striving with them. These being the sins,* 1.499 that will fasten on conscience indeed, and bring reproofs, and condemnation, and correction from God, of which dayly pardon and justification is needful to be sought and received through the sprinkling of his Blood: and these are called, The sins of the people; and, The sins of the world. But, because some not well catechized in the word of the beginning of Christ, may count this strange; I will therefore also shew where I finde it in Scripture plainly: first then, I finde it in the Types; in which, though much dissimilitude, yet ever so much fitness of similitude, that we may know the Truth, though but darkly typed, to be yet verily fulfilled, and cleer∣ly appearing in Jesus Christ: and so to instruct us into the knowledge of Christ, the Apostle produceth those types, as Heb. 4, & 5. For every High-Priestaken from among men,* 1.500 is ordained for men, in things pertaining to God, that he may offer both gifts and sacrifices for sin. Who can have compassion on them that are out of the way, for that he himself also is compassed with infirmity:* 1.501 and by reason hereof, he ought, as for the people, so also for himself, to offer for sins: And no man taketh this honour to himself, but he that is called of God, as Aaron was: so also Christ, &c. as follows,* 1.502 And so into the second Tabernacle went the High-Priest alone, once every yeer, not without blood, which he offered for him∣self, and for the errors of the people; the holy Ghost thus signifying, &c. But most plainly, Heb. 7.27. speaking of Christ, saith, Who needed not daily, as those High-Priests, to offer up sacrifice, first for his own sin, and then for the peoples: for this did he once, when he offered up himself. Minde the words, That which they daily or often did, this (not a part only, but this) he did once, and at one time, namely, when he offered up himself: and consider what this teacheth us. The dissimilitudes are so evident between the typical High-Priests, and our High-Priest,

that I need but only mention them: those of the Tribe of Levi, ours of the Tribe of Judah: those after the Law of a carnal Commandment, ours after the power of endless Life: those after the Order of Aaran, and without an Oath; ours after the Order of Melchizedec, and with an Oath: those had in themselves inherency of sin, and personal sins, needing a Sacrifice for themselves; ours holy, sinless, had no sin either personal or inherent, needing any Sacrifice for himself: those, by reason of death, had Successors; ours liveth and remaineth a High-Priest for ever: their Priesthood and Law was change∣able; our Priest and his Law abideth for ever: their Sacri∣fices and Purifications did but sanctifie and purifie the flesh, and made nothing perfect, no, not the comers thereto, though, and therefore often iterated; but the Sacrifice of∣fered, and Purification made at once by our High-Priest, was perfect, and makes all comers to it perfect, purifying the Hearts and Conscience of them. These, and such-like diffi∣militudes are set forth to us in this Epistle to the Hebrews, and other places; by all which, Christ is shewn to excel all that figured and typed him: and so, in the fulfilling of Truth in every similitude, in which the types did figure him, he not only answereth, but excelleth in the fulness of Truth: and so in these of the Priests, he was truly Man, yea, an inno∣cent and perfect Man; and though in a supernaturàl way, yet of the Race of Mankinde: and he was immediately called to this Office by God, and he hath had experience of humane weaknesses, sorrows and temptations; and he laid aside his Glory he had with the Father before the World was, till in the Garments of meanness and innocency, he had made the Atonement, and then was clothed with his former Glory a∣gain; he once in the end of the World hath made the Atone∣ment with his own Blood; and by vertue of his own Blood, hath entred into the Heavens, and obtained E∣ternal Redemption. These, and such-like answering of si∣militudes, so, as to have the Truth fulfilled in Christ, are ge∣nerally known and confessed among Believers; therefore I for∣bear to enlarge, either for explication or farther proof about them.

But for this, That this holy, harmless, undefiled and sinless

one should have sins, that in any true sense should be called his own; and also, that there should be sins of another sort, called the sins and errors of the people, that he in one offering up himself in Sacrifice should offer for both, I fear this is not so generally known and confessed among Believers; and yet the Apostle intimates it strongly, Heb. 2.17. with 5.1, 2, 3. and 9.7, 8, 9. as is forementioned, in that he affirms such fit∣ness for such causes to be in Priests; and also, that their oft-offering, was a signification that the way into the holiest was not yet made manifest while the first Tabernacle stood, yea, and also that the things done by the High-Priest in offering for himself, and the errors of the people, &c. were figures for the time present, and patterns of the things in the Hea∣vens;* 1.503 and so these offerings also did serve to the example and shadow of heavenly things, and not only intimates, but also plainly affirms, this to be found in Christs offering, Heb. 27. having before mentioned the Priests daily offering up Sacrifices first for his own sins, and then for the peoples, he expresly saith, This he did once; and proveth, that he needed not to do it daily or again, being he is such a holy one, &c. and because he did this once, when he offered up himself; so that he did give himself a Sacrifice both for some sins called his own, and also to take away sins of another sort, called the sins or errors of the people: and yet

Secondly, This will more cleerly appear, if we minde what sins were counted and called his, and in what sense they were so, and so called; and then, what sins are after the Obla∣tion offered, or considered as offered, called the peoples sins, for him by vertue of his Oblation to be taken away: both may in Scripture be found,

1. If we consider, How by the offence of the first Man, sin entred into the World, and Death by sin, and how there∣by sin ran over all Mankinde, and so all Mankinde fell under the sentence and power of the Law,* 1.504 and so under the guilt and power of death; and so, as they came forth naturally from Adam, they come forth sinners under the Law, liable to sin against it, and be condemned by it: but now other fins than this first, and those which flowed necessarily from the o∣riginal corruption of Nature hereby, and so against the Law

as Man was fallen under it, and other death than the first Death and Curse, which this Law, as Man was fallen under it, did sentence to, were none through the fall of the first pub∣lick Man fallen under: and these were the sins, and all the sins of Mankinde in view, before the pre-consideration of the Death and Sacrifice of Christ.

Now Jesus Christ interposing and undertaking for Man∣kinde,* 1.505 did take the nature of Mankinde fallen in its weakness, and became for Man,* 1.506 under the Law and Obligation under which Man was fallen; and this by the agreement be∣tween the Father and him,* 1.507 and so the whole debt was charged on him, so, as he in his own body bare our sins to the Tree; and by reason of this charge and imputation, being so legal by the Law, he confess'd and called them his sins, and was for them judged and condemned, and made a curse, by dying and suffering the curse for us; which he accepted, and having died and overcome death, risen just, and offered himself an ac∣ceptable Sacrifice to God for us, he hath, in that one Oblati∣on, redeemed us from (it is not yet said, all danger of any, or all manner of Curse, but) the Curse of the Law, and made the Atonement and Reconciliation;* 1.508 that in this sense it is sure, with his stripes we are so healed, that these sins so im∣puted to Christ, and by him so suffered for, are purged away, and can no more be charged on him, nor shall they be any more again translated on Mankinde, to be so imputed to them, as for them or any of them, to be judged or condemned for them, by and according to this Obligation and Law under which Christ was made, and by which he was judged for them. And thus in a full, and proper, and direct sense, it is said,* 1.509 When he had by himself purged our sins, he sate down on the right hand of the Majesty on high;* 1.510 having abolished in his flesh, the enmity, the law of commandments in ordinances, for to make in himself of twain, one new man: so making peace through the bload of his cross, and that he might reconcile both unto God in one body by the cross having slain the enmity thereby, or in himself; and came and preached peace:* 1.511 so the Father's will is, having made peace through the blood of his cross, by him to reconcile, &c. A∣gain,* 1.512 it's said of him, Blotting out the handwriting of ordinances, that was against us, which was contrary to us, and took it out of the

way, nailing it to his cross. And so there is no more sins to be imputed to Christ, or counted upon his score; he hath done all of them away, by one Sacrifice, and made the peace, and caused it to be preached, that Men might believe it,* 1.513 and in be∣lieving be reconciled in their hearts to God, and so peace effected in them.

2. If we also consider of a Reconciliation, and so of a purg∣ing away of sins, that by vertue of this,* 1.514 compleated in and by himself with God, he, as the High-Priest, after and by vertue of the Sacrifice offered, Atonement and Purgation once made in the holy of holies, is still continually making for the people: Then we shall also finde, that there are sins of a∣nother Nature, and against another Obligation then that Men fell under in and through the first Adam, even such as the Law under which Mankinde was fallen, did not charge up∣on Christ directly: and they in the committing are every Man's own sins that doth them, as sins against Mercy and Grace, extended through a Mediator, who by vertue of the Peace he by his Blood and Sacrifice hath made,* 1.515 extendeth light and means towards them, as not minding the light that shineth forth from the Life that is in him, not owning him in all the preservation he giveth, nor believing or re∣ceiving him by all the choice means he useth: and so not turning at his reproofs, nor hearkning to his Call and Voice; but hardning their hearts against the same, and so refusing to be made clean, walk on according the lusts and wayes of their own hearts: and all these, and all of this Nature, are called, The sins of the world; and, The sins of the people; and, The errors of the people. And Jesus Christ did on the foresight of what through Man's weakness and Satan's malice, would be found in Men, make provision for Propitiation, Reconci∣liation, and Pardon in respect of those sins also, in that one Oblation and Sacrifice of his, his Blood and Sufferings, be∣ing the Blood and Sufferings not only of an innocent and just Man, but of that Man that was the Son of God:* 1.516 in which sense, his Blood is called, The blood of God; and, His laying down his life. And so Jesus Christ offering himself by the E∣ternal Spirit a Sacrifice to God, the Divine Nature did so sanctifie and dignifie this Sacrifice, that it is of infinite value

and vertue, for taking away all sins: and so, though in his in∣terposing he did not take those sins upon him, as his, which before his undertaking, were neither in being, nor in a possibi∣lity of being, so to satisfie for and discharge, as that they should never be imputed to those for whom he suffered, nor they condemned for them, as he did for the former sorts of sins; yet he did so far bear them, and offered himself in Sa∣crifice to God for them, as he might have full power to for∣give them, and so such fulness of vertue in his Blood, and Obla∣tion and Propitiation made thereby, as to propitiate and speak Peace in its sprinkling, being made known to Men in the evi∣dences of the Fruits thereof:* 1.517 and for this business, he re∣maineth a continual Mediator between God and Men, and an High-Priest, ever living to intercede for all that come to God by him: and in this work, we have to consider, that it is done ministerially and spiritually to Men; in the former, for taking away the former sins, and making Peace, as he he had to deal with God for Men, so he did it by his mate∣rial Blood shedding, and his material Body raised and of∣fered in Sacrifice to God: But now, as he is a spiritual Man, in dealing with Men, he doth this business spiritually, in Mi∣nistration of the Gospel, making known the vertue of his Blood and Sacrifice, and by his Spirit so sprinkling it on the Hearts of Men, to wash and reconcile them to God thereby, and so in a daily taking away these following sins, and renew∣ing, &c. and this was also figured in the continual bearing of the sins of the people by the typical High-Priests and Priest,* 1.518 as hath been shewn at large in another Treatise, and by their Purifications by sprinkling, as hath been shewn at large in another Treatise. And this hath Jesus Christ by his Oblation also procured to do: himself in Person one while did minister the Word of Reconciliation; but now he hath left that to his Servants; and the extention of Spirit therein is his own work still: and suitable to all this, he said, The Son of man hath power on earth to forgive sins. And so the Apostles in their Te••imony, and the Holy Ghost in the same, witness, That God hath exalted him to give repentance and remission of sins, &c. In which respect, by vertue of his Oblation once offered, he so ministring is called, The Mediator between God

and Man, for such an end; and, The Lamb of God,* 1.519 (not only that hath taken away the sins of Mankinde, as fallen in A, dam, but) that taketh (that is, in this present time, in a conti∣nual act still doing) away the sin (or sins) of the world, even Men in worldly fellowship, &c. and even Believers also are said to come to the Blood of sprinking,* 1.520 that (not only hath spoken, but) speaketh, &c. and he that believeth in Christ according to Gospel-Testimony, knoweth both,* 1.521 That all sins in view and consideration, preceding Christ his under∣taking, are so taken away by his Oblation to God, that he hath no more charge in Conscience for them: and also that there is such vertue in that Blood and Sacrifice of his, that being believed and received, as he makes it known, it will take a∣way in such sprinkling, all following sins, and purge the Con∣science from dead works to serve the living God: whence he is said to be set forth a Fountain,* 1.522 even for Believers to wash at, and they directed to daily washing in approaching to God by him: and he is said to have given himself for them, to do this business of washing them with Word and Water, till he have made them spotless; and in this respect also, of the provision made in his Sufferings and Sacrifice for taking away these following evils of those redeemed from the Curse of the Law, and bought by him, it is said,* 1.523 All we (even we that are healed with his stripes) like sheep have gone astray, we have turned every one to his own way, and the Lord hath made the iniquity of us all to meet on him, &c. and so he is a perfect Saviour, and a Giver of Salvation to such as believe on him, as is demonstrated and affirmed,* 1.524 where the Apo∣stle having spoken of his being made perfect through suf∣ferings, after mentions his Burthen and Sufferings in the flesh, his tears, prayers, supports and obedience in all; and then saith, (as in another place) And being made perfect,* 1.525 he became the Author of eternal salvation unto all them that obey him. Now it's known, he was made perfect as a Savi∣our in his Oblation-offering, and the Father's acceptance of it, and exalting and filling him, and then he be∣came the Author of eternal Salvation; which also cleerly implies some true Salvation, which proves not to all the saved Eternal, and yet none without Blood: but this eternal

Salvation he gives unto all them that obey him, that is, be∣lieve on him; he saith not, to all he died for, nor to all whom by vertue of his Death and Ransom, he hath redeemed from the Curse of the Law, and so bought into his dispose, that they shall not perish for ever in the first Death; nor to all that he useth means, and sends forth Spirit to, and so calleth them that they might believe and have eternal Life, and so not be hurt of the second Death: but to all them that obey him, that is, hear, and believe in his Name; which is according to the tenor of the Law, by which Christ will judge all Men* 1.526 so that all the way, both from the Types, and the Truth af∣firmed in Christ, answering what was typed, it appeareth, That Jesus Christ offered himself a Sacrifice to God for sins of two sorts; the first, such as were not against himself as Mediator, but against God as Creator, which he took on him so to discharge, that the debt became wholly his, and he hath fully discharged the same, and made full riddance of it before God, and will in his time remove it from all Men, though many will not now believe it; the second sort of sins, such as are also against him, as Mediator, many of which he taketh away: and as he hath received power, so he useth means that Men on the account of his goodness, might be∣lieve on him; and so, not only see their Freedom from those sins which are passed, but have these present removed from them also, and so be Eternally saved; and yet Christ's taking away the first sort of sins, and provision to take away the second sort also, doth still farther ap∣pear,

Thirdly, if we consider the difference our Saviour maketh of sins; some greater, and more heynous and fearful than o∣thers,* 1.527 and yet but one sort excluded forgiveness, Verily, (saith he) I say unto you, All sins shall be forgiven unto the sons of men, (loe, he putteth in no condition here at all) and blas∣phemies wherewith soever they shall blaspheme; but he that shall blaspheme against the Holy Ghost, hath never forgiveness: but is in danger of eternal condemnation. And whosoever speaketh a word against the Son of man, it shall be forgiven him: (loe, here no condition neither) but whosoever speaketh against the Holy Ghost, it shall never be forgiven him, neither in this world, nor in

the world to come. Now what can sinning, speaking against, and blasphemy against the Holy Ghost be, but some such manner and degree of sinning, as in which the Sacrifice of∣fered, and the Offerer, of which the Holy Ghost hath born, and beareath witness, is in such degree contemned, as the sin cannot be forgiven, without dishonour and wrong to the Sa∣crifice and Sacrificer; and so such a sinning, as for pardon of which the Sacrifice was not offered? for there can be no sin or blasphemy against either Father, or Son, or Holy Spirit, as they are one God, which is not against them all, and every of them in one, as much offended as either, personally considered: and so all sin and blasphemy Mankinde fell into, through the fall of the first Man, and that necessarily spring from Nature so corrupted, while no sufficient remedy to avoid it, is afforded, they are directly sins and blasphemies against God, as a Cre∣ator, and so against the goodness manifested in the Creati∣on, and against the Law under which Mankinde was fallen: and so, though we according to appearance, may call these sins against the Father, as indeed they are, yet they are sins against the Son and Holy Spirit likewise; by whom, as one and the same God, the Creation was effected: but these sins were so satisfied for, and done away by Christ in his Oblation offered, which God hath so accepted, that he hath remitted all over to Christ; and if not now, (as to Believers it doth) yet in the World to come it shall appear, they shall not be judged and condemned for sins in this manner commit∣ted.

But now Jesus Christ having undertaken, and offered such a Sacrifice to God, as in which he hath purged from before him all these, and obtained power to make this Grace known to draw Men to him, and to forgive all other following sins found in Men in this his strife, which indeed are (as before shewn) sins against the Mediator, here by himself called, The Son of Man: yet these sinnings against him are in a higher degree than the former against the Father, who in love gave and sent forth, and testified of his Son the Saviour of the World; and against the Holy Spirit of Grace in his Testimo∣nies of him, and Operations from and with him: but they are more appearingly and directly against the Mediator that

took our Nature, and died for our sins, and offered himself a Sacrifice to God for us, and now extendeth means and Spi∣rit to us, to turn us to himself; yet of these sins against him∣self, he saith, All these shall be forgiven unto men; as Be∣lievers do begin to experiment in this World, and shall fully in the World to come: yea, unless some higher degree than yet mentioned, in sinning in a higher manner, Men shall not be cast into a second Death at the end of the World to come: and what this high degree of sinning is, is also ex∣press'd,* 1.528 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 wil∣ling 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 sin∣nings against him, though they grieve and sin against the Ho∣ly 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, ac∣cording 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,* 1.529 according to the light and power ex∣tended 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 de∣gree 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 Ho∣ly 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 Me∣diator, 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 send∣ing 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 Sa∣crifice 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;* 1.530 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 E∣ternal 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 natu∣ral and necessitated weaknesses and swervings, having no re∣medy

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 man∣ner 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,* 1.531 My Spirit shall not alwayes strive with them. And so proceedeth in charging with Sin, Reproof and Condem∣nation;* 1.532 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 condem∣nation, 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, put∣ting 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 Oblati∣on, both to take away the sins Mankinde was fallen into, and to procure authority and fitness to take away the following e∣vils found in Men, by offering it to God: and for the making that known, and taking away the following evils, by appli∣cation 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 com∣fort,* 1.533 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.* 1.534 an∣swerable 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 unto themselves, but unto him that died for them, and rose again: (suit∣able to that, Rom. 14.7, 8.) and that on this Ground,* 1.535 because they are not their own, but are bought with a price. Hence the greatness and grievousness of the sin of Apostates,* 1.536 is thus set out, They deny the Lord that bought them: and so also by this Sacrifice offered, he obtained a more excellent Mini∣stration.

And for all this, Jesus Christ gave himself a Sacrifice to God, and hath on his very offering obtained the same; as also,

4. That he might in his season, and at and after his next appearing raise the Dead, and draw all Men to him,* 1.537 before his Judgement-seat, and judge them by his Law, according to the means he useth towards them; and absove and bless, or condemn and curse, according to their living to, or rebelli∣on against him. And this may every one read plainly, accord∣ing as was prophesied, and is now plainly testified.

5. That he might have an incorruptible inheritance, to be∣stow on, and possess with, all those, that in the day of Grace,* 1.538 believe on him, and live to him, as is express.

And because Jesus Christ by his offering himself hath at once obtained all this, and is invested with all his Power, Authority and Priviledges; and this being that, both for which he gave himself, and which obtained, he is a perfect Saviour; and in making known of which, he prosecuteth his End for essicacies on Men, I have therefore mention∣ed them first, and so will proceed to the next and last Par∣ticular.

CHAP. 8.

6. To and for what end he therefore offered this Sacrifice.

THe gracious End of Christ, in giving himself for us, and so offering himself a Sacrifice to God for all beforesaid, is fully and plainly express in Tit. 2.14. That he might redeem us from all iniquity, and purifie unto himself a peculiar people, zea∣lous of good works. The words are plain, and worthy minding, both what he saith not, and what he doth say: first minde, he doth not say, He gave himself for us, and hath redeemed us from all iniquity; as if both these were, either both one work, or done in one and the same time together: no, not so; but, He gave himself for us,* 1.539 that he might be made the righteousness of God in him. He saith neither, That he was made sin for us: nor, That we are or were in that act made the righteousness of God in him: but, That we might be, &c. and expresseth it cleerly, to be, not one work or act done at once, but two: and the first done, that by that the other might be done.

Again, note, That he saith not, He gave himself for us, and did redeem us from all iniquity; as if, though two works, yet both done in his Oblation, or that one offering of his to God: But, He gave himself for us, that he might, &c. as if in more words, it should be said, He gave himself for us, that upon and after that Oblation and Offering perfectly made, he, by vertue thereof, in making it known, and so applying, might redeem us from all iniquity: like that said,* 1.540 For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God. Which plainly appears, another work fol∣lowing the first, and to be done by the first; yea, so, as that without the first, first done, the other could not have been done; and the first therefore done, that the other might be done by it, in the Discovery and Applica∣tion of it.

Again, he doth not say, He gave himself for us, and will certainly and infall••••ly redeem us from all iniquity, &c. but, He gave himself for us, that he might redeem us, &c. that is, that by vertue of his Oblation once offered, he might be fitted and im∣powered to do it; and so do unto us, that whereby we might be indeed redeemed: all which fitness and power, as is shewn, he hath fully obtained; and in which doing, he is faithful, and neither hath, is, nor will be wanting. And so, though the word might, when any thing is said to be done, that by it another thing may be done, when it is spoke of God or Christ his doing, in, to, and by himself, it implies certainty and infallibility, in respect of the propounded effect; but when it is spoken of the doing of God and Christ, in and to fallen Men, that another thing might be done thereby, it doth not alwayes imply certainty and infallibility, of that one, and the same effect propounded as the End, to be found and ac∣complished in every of those fallen Men; but hopefulness and sufficiency of Mean, that shall verily effect it, if they wil∣lingly resist not. And so enough done, that all might enjoy the blessed effect, though many by their own folly and wil∣fulness, deprive themselves thereof: as we may see in the like use of the word might,* 1.541 in the works of God: I (saith the Lord) brought Israel out of the Land of Egypt in the sight of the Heathen, that I might be their God, &c. And this explicated thus by the Prophet; Thus saith the Lord God,* 1.542 In the day when I chose Israel, and lifted up my hand unto the seed of the house of Ja∣cob, and made my self known unto them in the Land of Egypt: when I lifted up my hand unto them, saying, I am the Lord your God; in the day I lifted up my hand unto them, to bring them forth out of Egypt into a Land which I had espied for them, which is the glory of all Lands, &c. And how plainly this was exprest, that he would do it, is shewn, Exod. 3. and 6.* 1.543 and yet of them so spoken to, and dealt with, that they might have enjoyed all promised, very many miscarried, and fell short through their own follies and rebellions, as both the story in Exodus,* 1.544 and the Prophecie in Ezekiel, and the Psalms, tell us. And in∣deed this Redemption of Israel out of Egypt, is the very type of that Redemption of Israel out of Iniquity, mentioned, Tit. 2.14. which is express'd in suitable expressionsa 1.545: this

redeeming Men from all iniquity, being after the Redemption of Man's Nature in himself, and so for Men in and by his Obla∣tion offered; yea, this effected by that, in making it and the Redeemer known, that Men might thereby be brought to the heavenly rest; as the Wonders of the Lord made known to Israel, in bringing them out of Egypt, that by Moses con∣duct, he might have led and brought them to Canaan: from whence as an admonition Jude warns Believers to remember,* 1.546 How, that the Lord having saved the people out of the Land of E∣gypt, afterwards destroyed them that believed not: and they be∣ing both there and in other places, set forth for types and ensamples to usb 1.547. I will instance yet that which comes nigher: it is said, Psal. 78. He establshed a testimony in Jacob, &c. That the generations to come might know, &c. That they might set their hope in God, &c. And might not be as their fathers, a stubborn and rebellious generation, &c. Which yet many of them were,* 1.548 and did not set their hope in God, as the story shews.

If it be replied, This was but a Ministration;

I might answer, This was God's End expresly, that they might know, and hope in God, &c. And that he did order and appoint insufficient and ineffectual means to bring his Ends a∣bout, I hope none will say; neither (as I hope) will any deny, This giving of a Testimony, to be a Type of his giving Christ for a Testimony for the same End. But I will come to a closer Answer,* 1.549 in that which the Lord affirms his own doing, by the Mouth of the Prophet, Jer. 13.11, 12. As the girdle cleaveth to the loyns of a man, so have I caused to cleave unto me, the whole house of Israel, and the whole house of Judah, saith the Lord; that they might be unto me for a people, and for a name, and for a praise, and for a glory: but they would not hear, &c. And so to this very business our Saviour himself tells us, God sent not his Son into the world to condemn the world;* 1.550 but that the world through him might be saved; yet he doth not say or infer, That the World shall all be certainly saved; no, not so: but, He that (as he is dis∣played) believeth on him, shall be saved, &c. And so in his own personal Ministration, he saith to the Jews, These things I say, that ye might be saved: yet many of them to whom he preach∣ed to that End, not would come to him, nor receive his

Words, that they might have Life. And the like may be seen in his end of sending his Gospel by his Servants: so,* 1.551 that all the way the word might, used in setting forth an end aimed at, implies sufficiency and effectualness in means, to effect the end and good hope; yea, certainty, if not willingly refused and resisted: but not an absolute infallibility, that the end in the blessed part of it shall be accomplished in fallen Men, whe∣ther they attend and receive, or no: And all this is said, not to wave one syllable in the Text; but to shew what it saith not; and, how the word might, is, in such business, in Scrip∣ture used, when the ends of things that are to have their efficacy with and in fallen Mankinde, are mentioned. And so let us,

Secondly, minde what he doth indeed say; that is, He gave himself for us, that he might redeem us from all iniquity, and purifie, &c. This expresly his gracious End, of giving himself for us, and so of his Oblation, That he might redeem us from all iniquity, &c. which is partly hinted in the former Chapter, shewing for what he offered himself; which comes here to be enlarged, as it hath reference to this expressed End: and so, that he might, &c. is,

1. That he might have power and authority in the Nature of Man, and as Man also, even the Son of Man, to be both Mediator between God and Men, and to use what means he pleaseth, to redeem Men from iniquity; and to be the judge of Men, and is foreshewn; and doth yet farther appear,* 1.552 in our Saviour's own giving this as the ground of the Father's giving to the Son to have life in himself, to call and to quicken whom he will, and to execute judgement, because he is the Son of Man. And this also by himself explicated, with his gracious End affirmed, Thus it is written,* 1.553 and thus it behoved Christ to suffer, and to rise from the dead the third day: And that re∣pentance, and remission of sins, should be preached in his Name, a∣mong all Nations, &c.* 1.554 And upon the account of his Sufferings and Sacrifice, this power and authority being given him, he from thence groundeth his own rightfull calling of them that are weary, &c. to come to him; and on the same ground, giveth commission to his Disciples, to preach the Gospel: and therefore he gave himself for us, in suffering••, and of∣fering

Sacrifice, that he might have this power and authority as the publick Man; and in, and with it, use means by the ver∣tue of his Oblation, to save, &c. And that God hath given him this power and authority to this end,* 1.555 is affirmed.

2. That he might be filled, in the very Nature of Man, with the immeasurable fulness of the Holy Ghost, to this End, that the Love, Wisdom, Power, Mercy, Truth, Good∣ness and Face of God, might appear to be seen in him, and the Holy Spirit proceed from the Father, through him in his Name, while in the means he is displayed. And this our Saviour expresly affirmed,* 1.556 both, That unless he did go away, (which was by his Death and Ascension to offer Sacrifice) the Comforter would not come; and also, That if he departed he would send him: and this also, upon the account of his Sufferings and Oblation,* 1.557 he had (not only the forementioned Power, but God the Lord hath) given him the tongue of the learned, that he should know how to speak a word in season, to him that is weary. And this explained by himself, The Spirit of the Lord God is upon me, because the Lord hath anointed me, to preach good tidings, &c. And this affirmed also by the Father, upon the account of his Sufferings and Sacrifice,* 1.558 in which he was his Servant, and still is in his Ministration; as in the Fa∣ther's well-pleasedness in him, and Acceptance of his Sacri∣fice and Mediation, he is his Elect; yea, as the publick Man, Behold, saith he, I have put my Spirit on him, and he shall shew forth judgement to the Gentiles, &c.

3. That he might, by vertue of his Blood in this his Obla∣tion,* 1.559 with this Furniture he hath upon the account there∣of, in the means he useth, especially in the Ministration of the Gospel, declare his Father's Name and Righteousness, and be himself lift up, and set forth, as the Propitia∣tion for sins, and the Saviour of the World, and so call all Men to him, and therein by his Spirit open the eyes of the blinde, and the ears of the deaf; and give life to such, as in seeing, see; and in hearing, hear: and so by degrees, in this life, redeem them from all iniquity, by vertue of his Blood, so applied to, and sprinkled on their Hearts.

4. That in this redeeming them from all iniquity, he may purifie unto himself a peculiar people, &c. that is, such, as in his

redeeming work upon them, are found believing on him,* 1.560 and yielding to the motions, and teachings of his Grace, he may, and doth still, by vertue of his Oblation, and his Father's Love commended there-through, besprinkle them more with his Blood, in Gospel-Testimony, and so purifie them a peculiar people zealous of good works,* 1.561 that he may present them in due season spotless to himself; and so have the glory of his Obla∣tion, in the eternal Salvation of all that have lived and died in the Faith, and in his righteous judging of all wilful Opposers and Apostates.

This his gracious End in offering his Oblation, and he be∣ing righteous, holy, faithful, his Oblation was so effectual with the Father for all that for which it was offered, that he hath granted him all this, and every way furnished him for this end, as is foreshewn. And for the Power and Faithfuluess of our Saviour to pursue this End, and so to do all that by which it may be brought about; enough hath been said, and more will be said in treating of his Mediation and Intercession. And indeed, he is and will be faithful to his Father,* 1.562 and mer∣ciful and faithful to us; he is without sin, holy, unblameable, compassionate, merciful and able: of which, after. But here in his dealings with Men, he meets not onely with weakness, and so offences and ill requitals; but in some, even after their eyes are opened, with willing Rebellion, & closing them again; and so the efficacy in Men, is not so prevalent as it was with God; nor the End so certain of being so accomplished in the blessed part, on every Man, though in every one that believeth it will: but these things I leave to the after-Discourse, having now shown concerning the Oblarion of Christ, what was of∣fered, who offered it, to whom it was offered; For whom it was offered, for what it was offered; and, to what End: in which is an inclusion of his Mediation, and of his coming a∣gain, though not explicated, which (some Traditions and ex∣pressions of Men, that darken it, being removed) will be very useful for our edification; a little of which usefulness, I shall in that order mention.

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CHAP. 9.

An Antidote and Caveat against some unfound Expres∣sions.

FOr those Expressions about the plain Sayings of the Gospel, that are so Serpentine-like; first, with Queries about the Truth of the plain-appearing Import of God's Sayings: Hath God in saying,* 1.563 said? was that his meaning? do you think indeed, he meant verily and in truth, That Christ died for all Men, gave himself a Ransom for all, that he is the pro∣pitiation for the sins of the whole World, or that any do in∣deed deny the Lord that bought them, or depart from the Faith, or count unholy the Blood of the Covenant, where∣with they are sanctified? &c. and then follow on with plain Contradictions of the Testimony of the Holy Ghost, boldly affirming, Christ did not die for All Men, he did not give himself a Ransom for All Men, he is not the propitiation for the sins of the whole World: none that are bought by him can deny him; none that have true Faith can wholly depart from it; none sanctified by the Blood of the Covenant, can count it again as a common or unholy thing: these are so gross, that none that believe the Sayings of the Scripture for the Testi∣mony of the Holy Ghost therein, will entertain them; and enough is said before to warn of these,* 1.564 so that I forbear o∣ther answer to them. But for those Expressions better co∣loured, though having a tendency to the same End, I shall in∣stance a few of that learned Mr. Owens.

1. That God will give Faith and Repentance to those, whom he hath chosen and given to Christ to be saveda 1.565. If this should be meant of Christ his dying and giving himself a Sacrifice to God, and by that to save; It's shewn before, That there are none given to Christ, but upon the account of his Oblation: be was given and gave himself for us; but none of us given to him,* 1.566 but upon the account of his purchasing us: also, he in

giving himself for us, hath saved all Men from perishing for e∣ver under the sentence of the Law, as Mankinde at first fell un∣der it; and in that Death,* 1.567 in which thereby we should have perished: and for eternal Salvation, there are none given unto him to be saved, but in the Heavenly call, John 6.40, 45. and 17.2, 6. nor is he the Author of eternal Salvation,* 1.568 but to those that obey him in believing on him: nor can there be any choice, but in Christ; nor any chosen in him, but as by vertue of his Oblation, he is a perfect Saviour: and so none first chosen for Christ after to die for, nor is there any elect in him, who are not begun to be saved by him: for the Election is through the Sanctification of the Spirit,* 1.569 and Belief of the Truth; and the Elect are Holy, &c. but e∣nough is said, in treating of the Oblation of Christ, to shew the Vanity of this Expression; it being also Scriptureless, and not according to the Rule by himself approved.

2. God purposed to give Eternal Life to his elect Believers, and that none of them should ever be lost: and committed the ac∣complishment of this to Christb 1.570. This is no Scripture-Expres∣sion, nor exprest in the plainness the Spirit in the Scripture useth; but with much subtilty, so as it might stand with the Doctrine he opposeth: for if by Elect Believers, he meant only such, as believing the Grace testified in the Oblation of Christ, are chosen through the Sanctification of the Spirit, and the Belief of the Truth, unto the Obedience and sprink∣ling of the Blood of Christ, and so into union and fellow∣ship with him, and conformity to him; and so being found believing on Christ, the Accomplishment of their Salvation is committed to Christ, and none such shall be lost: Those he opposeth, maintain this. But if he mean of an elect Com∣pany in the Counsels of God, preceding the Death and Ob∣lation of Christ; and for him to offer for, and so accom∣plish their Salvation: This stands cross to the whole Testi∣mony of Scripture about the Oblation of Christ, as foreshewn,* 1.571 and is answered in the former Answer, being no Scripture-saying, nor agreeing with the Rule there given, and by him approved.

3. That the Fruits of the purchase of Christ shall certainly be bestowed on all those for whom he diedc 1.572. And again, That all

the effects and fruits of the Death of Christ, antecedent to our be∣lieving, are deposited in the hand, or righteousness and faithfulness of God, to whom as a ransom it was payed, &c. to be made out ef∣fectually to them for whom he died, in the appointed time and season: to which he quotes, 1 Tim. 2.5, 6. Heb. 2.17. 2 Cor. 5.18, 19. 1 Cor. 6.19, 20.d 1.573. None of these places countenancing either of these expressions, and some contradicting them cleerly. And it's before shewn, how Scripture plainly af∣firmeth, That Jesus Christ, as the publick Man, is by vertue of his sufferings, and Oblation offered to God, glorified with the Glory, he, as the Son of God, had with the Father before the World was; and, That he is made, The Christ; and, The Lord of all, The Saviour of the World, The Head of the Church, The Mediator between God and Men, The great High-Priest; yea, all Power and Authority is given to him; yea, Power to give Repentance and Remission of sins, to open blinde eyes, to communicate the Priviledges of sons, to raise the Dead, and to judge all Men according to the Go∣spel, and to give rewards to his Servants the Saints both small and great; to sit on the Throne of David, and set his suffering-Saints on Thrones with him: and all this, the Fruit of the Death, Oblation and Purchase of Christ; and attained by him, and to be believed. O let not Believers be so puff'd up, to think all this must be bestowed on them! all Scrip∣ture is against it: let none suffer himself by such dangerous Expressions to be occasioned to fall into the Condemnation of the evil Angels that were not content with their place. But let this be waved, as not intended, though the Expressi∣on giveth Ground for it; and waving this, the Expression is waved as false and dangerous: but take it in the best sense we can, it is a confessed Truth, That the Gifts of Apostles, Pro∣phets, Evangelists, The visible descending of the Holy Ghost, The Gifts of speaking with divers Tongues, The Gifts of Miracles, were all fruits and effects of the Death, Oblation and Purchase of Christ, as hath been shewn in plain Texts, and were procured by him into himself, to be bestowed as Fruits of his Death, before we believed. And the Spirit saith, That all these are not given (not only not to every one for whom Christ died, but even not) to every Believer and Mem∣ber

of the Church. So, that this Expression, as it's derogatory to Christ, so it is contradictory to the plain Testimony of the Spirit in the Scripture. But let leave be given to wave this, though the Expression will not admit the waving it, seeing these are things by some attained to, and to be believ∣ed. But if no more is meant, but those Graces necessary to sonship and eternal salvation, yet the Expression crosseth the plain sayings of the Gospel still, that intimate to us the perishing of some for whom Christ died; and hath plainly foretold us, That some will deny the Lord that bought them: yea, the Scripture setteth forth the Death, Oblation, and Purchase of Christ, as the Ground of the Lordship of Christ, and of his raising the Dead, and of the Equity of his judg∣ing according to the Gospel; which is all denied by this Ex∣pression.

And yet here is more confusion and darkness in this Expres∣sion, in a mistake of that for what Christ offered himself a sacrifice to God, if not a short coming also in that which he offered: surely in his paying the debt he died, that is true; and yet here is more than simply Death, in the Oblation giving, or Ransom, or Sacrifice; even Death, Resurrection, Ascension, and giving himself to God: that which he gave and offered to God for us, was himself, his own Body, as is foreshewn. And that for which he gave himself, was, for Men, for sinners, ungod∣ly, &c. for us, even for our sins, to take them away; and for our nature, and persons, to purchase us into his dispose, as is fully shewn and proved. True, if there had been any that God had chosen, and given to Christ to die for, &c. as Mr. Owen intimates in some of his Expressions; then they were God's Elect, and Christ his peculiar by donation of the Father before his Death, and so his Death and Oblation could not be for them to purchase them, or that they should be his by vertue of that Oblation and Purchase of his, seeing they were his Father's Elect, and his by gift before; no need to buy after, that which was given before; therefore it must not be for them, but for something else for them. And what that is, Mr. Owen's Expression hinteth, and in other his wri∣tings he expresseth, as if Christ in giving himself to God, did pur∣chase of his Father, by his Death and Sacrifice, certain Graces of

Repentance, Faith, Love, and other spiritual Gifts, to be bestowed on some certain persons fore-given him to die for. That such gifts are the effects and fruits of the Death and Oblation of Christ, is true and granted, because he by his Oblation, pro∣cured that power and furniture (when he purchased us, and an Inheritance for all that believe on him) by which he giveth and worketh these Graces, though purchasing such Graces be no Scripture-phrase: and yet this is still more unscripture∣like, in intimating, as if all these Graces and Fruits were not in the Hands of Christ to bestow, though purchased by him; but deposited into the Hands of God, &c. Very true, for they are all deposited in to the Man Christ, in whom the fulness of the Godhead dwelleth bodily, Col. 2.3, 9, 10. Isa. 42. 1-7. and 61.1, 2. And to him it belongs to give Repen∣tance, Faith, Love, and to communicate the Priviledges of sons: and this Power and Authority he purchased, when he purchased Mankinde to be given into his dispose:* 1.574 so that this Expression suits not to any plain sayings of Scrip∣ture, nor to the approved Rule, to which he commends us for trial.

4. That there was but one type of Christ his intercession prin∣cipally, namely, the entrance of the high Priest into the holy of holiese 1.575 Surely he must comprehend a great deal in the High-Priest's entrance into the holy of holies, to make that any direct Type of the Intercession of Christ at all; much more to make it the principal one: for the High-Priest en∣tred into the holy of holies, once every yeer, and but once in the yeer; and so at once in one day made the Atonement for all Israel; and yet for particular defilements, they needed daily washings and purifications still, else they should have di∣ed in their uncleanness, notwithstanding the Atonement made for them: answerably Jesus Christ by his own Obla∣tion once offered in the end of the World, entred into the holy place, and made the Atonement for the sins of Man∣kinde that they were fallen into, and obtained eternal Re∣demption; and is the Propitiation for the sins of the whole World, and remaineth in the holy of holies a continual Mediator and Interceder, that by vertue of his Oblation he may be taking still away the sin of the World, and by a spi∣ritual

sprinkling of his Blood, purifie the Hearts of Believers from their personal and particular sins; without receit of which purifications, Men may die in their own sins, notwith∣standing the Atonement that was once made for them: and those High-Priests could not remain in the holy of holies, so to intercede; but came out again so soon as the Atonement was made: and so the High-Priest's entrance in the holy of holies once in the yeer, was principally the Type of the A∣tonement made by Christ once in the later end of the World; and the Types of his Intercession was in other services of the High-Priest and Priests, when the High-Priest was come out of the holy of holies,* 1.576 when in a continual and daily ser∣vice they made Intercession for the people, by bearing (or taking away) their iniquities, in Ministrations in the Sanctua∣ry for them, and burning Incense, beside their oft Purificati∣ons, which did rather type out the Intercession of Christ, as is foreshewn, and may be read in comparing Heb. 9.7-27. and 10.11, 12, 18, 19. with 7.25, &c. and so this Expression a∣greeth not with the approved Rule, pag. 26.

5. There is no real difference between the efficacy of the Death of Christ, and that of his Intercession, upon the actual accomplish∣ment of itf 1.577. This is a very dark saying, and tending to con∣found things distinct: for sure the Oblation is already accom∣plished, his Death over and past, and he alive for evermore: but the vertue of his Death, and so of his Oblation, abideth; but the efficacy is that here to be minded: and its efficacy with God is seen in this, that he hath made Christ Jesus the Lord, filled him with all fulness of the Holy Ghost, given all Power and Authority into his Hands, to dispose of all Men, to raise the Dead, and to judge all. All this is given him, as the effect of his Death and Oblation: and for this he neither doth nor needeth to make Intercession. There∣fore the making the efficacies of Oblation - Offerings, and Intercession-making, as both one, without any real difference in the actual accomplishment, is not right. Besides, the pre∣valency of his Intercession with God is by vertue of his Ob∣lation-fore-accomplished, and with, and in the Furniture by it obtained, and it alwayes, and in all things for all he inter∣cedeth, prevaileth with God, and so he obtaineth the making

known of his Oblation, and the Vertues thereof for Men, and the Extention of many Means, and Mercies, and spiritual Operations to them, all which are the efficacies of his Inter∣cession with God for Men. But now the efficacies, with, and in Men are various: some, receiving, and so meeting freely with blessing; others, refusing, and upon that account con∣demned (not that he intercedeth for their Condemnation, but) for their refusal of Mercies, extended by the Interces∣sion of him that had fore-bought them. The efficacy of his Oblation is, in that they are given into his dispose, and he is their Lord, and shall be their Judge; which they can∣not avoid: and this obtained before Intercession made. The efficacy of his Intercession, by vertue of his Oblation, is seen in the Patience, Forbearance, Mercy, Means, and Spirit extended to Men, to bring them in to be his peculiar People: and its efficacy in Men, is in their believing, preci∣ous; but in their disobedient refusal, heavy, even tending to just Condemnation: the manner of Christ's judging, be∣ing according to the Mercies and Means he hath extended, as Men have received or rejected. And besides, in those that do receive the Grace extended for his Intercession, it is not all one, and so prevalent in and with the best of Saints on Earth, nor so abundantly efficacious with them, as it hath been and is with God: such thoughts, I hope, are far from us, and not intended in the Expression: but the Expression being Scriptureless,* 1.578 and not agreeing to the Rule, I leave it.

6. That Christ was sprinkled with his own Bloodg 1.579. This a very dark and Scriptureless Expression: we read of his Gar∣ments to be sprinkled with the Blood of his Enemies, when he revengeth the cause of his people, Isa. 63.3. but for be∣ing sprinkled with his own Blood, we read not: and what sense to devise to make this true in, is beyond my under∣standing: for we, even all Mankinde, in and through our first Father Adam, were fallen under the guilt of manifold sins, charged upon us by that Law, under which we were fallen; and these could not be pardoned without satisfacti∣on made by Blood shedding: and for this cause, the Son of God took our Nature, and was made under the Law for us;

and so that debt was reckoned on his account; and he shed his Blood materially, and died for our sins, and rose for our justification, and offered up his own personal Body a Sacri∣fice for us: and so in compleating his Oblation, he, as it was his debt, fully satisfied; and as it was ours, obtained, by that Oblation, full pardon for us. And this was materially done by him, and is not anywhere called, The sprinkling of his Blood: yea, his material Blood, if it were, or could have litten, or been sprinkled materially on any, in his Circumcisi∣on, or scourging, or crowning with Thorns, or nailing to the Cross, or piercing with a Spear; yet would it not so have cleansed any from sin (any more than the supposed reliques of it profit any now) the vertue of it for that, being in the vertue of the Oblation offered to God, and he being by his own Blood (or with the vertue of it) entred into the Hea∣vens, having offered the Oblation: he is a spiritual Man, and all he doth to us now, he doth spiritually; and so not material Blood as shed; and yet the vertue of the same Blood that was shed, he, by making it known in the Gospel, spiritually sprink∣leth. And this was also figured in the Law, as is shewn at large in another Treatise. And we,* 1.580 notwithstanding the Atonement made in Christ, by his Blood shedding and Oblation, and the making it known (with the pardon of all that debt) in and by the Gospel, and the m••ans used towards us, have still many following and daily sins and defilements, and need this spi∣ritual Application, and sprinkling of his Blood for our clean∣sing and peace: and we are found weak in believing, and need that spiritual sprinkling of his Blood to confirm our Faith in him for the Promises of the New Testament: all which things, how he is furnished to help us, hath been fore∣shewed. But he is righteous, holy, harmless; in him never was, or is, or will be any sin: and for what cause he should be sprinkled with his own Blood, who will fancy? Sure, I will not believe, because it is Scriptureless, and agreeth not with the Rule given and consented to, pag. 26.

As for those Expressions of Christ dying for his Elect, seeing that there could be none elect in him, but as he is beheld, as having died & offered his Oblation; nor is any of Mankinde reprobated, but as thus are beheld, rejecting him that offered

the Oblation. And so, though it be true, That Christ hath once died, and offered the Oblation, both for those that now are elect, and those that now are reprobated; and by vertue of the same Oblation will eternally save the one, and justly condemn the other: yet he died, and offered the Oblation for no Man as elect, nor for any Man as reprobated; but for all Men as sinners fallen in Adam. Therefore that Expression of dying for his elect, or dying for the reprobate, are neither the one nor the other found in the Holy Scriptures, but in the sayings of those that strive to shun, or shadow the Light. These and such-like Expressions, being not in the Scripture, may, by the Rule, be easily avoided. And enough is said, and plain sayings of Scripture directed to, in treating of the Ob∣lation,* 1.581 to fence against all such-like Expressions: therefore they are forborn here.

CHAP. 10.

Some Instructions from the Gospel-Testimony of the Ob∣lation of Christ, about Christ; and, the Gospel of Christ.

FRom that is in Scripture testified concerning the Oblation of Christ, what was offered, by whom, to whom, for whom, for what, and, to what End; we may perceive, learn, and know certainly,

• 1. That Jesus Christ is the last Adam, the second publick Man,* 1.582 the spiritual Man, the Lord from Heaven, the quickning Spirit; in whom there is a full Restauration of the Nature of Man, and for Mankinde compleated, as there was depra∣vation in the first Adam. And so that he is the promised Seed, that hath, by his own Oblation in himself, as the pub∣lick Man, taken away sin, overcome Death, and destroyed the works of the Devil, and is furnished to do, and will do the same in others, according to the Agreement between the Father and him; for Mankinde, for the good of Men, and the

• everlasting benefit of all that unfeignedly believe on him:* 1.583 and so he is that true Seed in which is blessing for all Nations, that all believing in him, may receive it; yea, the true spiritual Abraham, the everlasting Father; the true spiritual Isaac, or Son of promise, in whom the Seed shall be called; the true Israel that hath prevailed with God, by whom God speaks with us; yea, he is the great and true Prophet, Act. 22. the great and only true high Priest, Heb. 3.1, and 7. the true and spiritual David, and King, Ezek. 34. and 37.24. Rev. 22.16. Heb. 7.1. In a word, he is the Christ, the Son of the living God, the Saviour of the World; yea, and so neerly re∣lated to us, that he is the Son of Adam, Abraham, Da∣vid; yea, the Son of Man, our Kinsman, that loves us, is allied to us, and in our Nature, who came to save sinners.
• 2. That Jesus Christ in respect of his Oblation,* 1.584 com∣pleated, is the beginning of the Creation of God, the new Creation, called Emphatically, The Creation of God; he is the first-begotten, and first-born from the Dead, the first elect, that was once dead, and is now alive for evermore: and so he is the Fountain of the proceeding and compleating of the whole new Creation, of Regeneration, of Adoption, Gal. 4.5. of Election, 2 Thes. 2.13. of Resurrection, 1 Cor. 15.21, 22, 23. yea, the Alpha and Omega, the first and the last, the beginning and the end in all these; yea, so it pleased the Fa∣ther, that he should be the first, and that all fulness should dwell in him, that in all things, he might have the pre-emi∣nence, Col. 1.18, 19, 20.
• 3. That Jesus Christ in respect of this his Oblation,* 1.585 com∣pleated, is that precious stone so tried in his Power, Love and Faithfulness by so great sufferings, and proved excellent and prevalent with God, and for Men, which God hath laid in Sion for a Foundation, a Foundation of Repentance and Faith, and for Believers to rest and be built upon; yea, he is the only Foundation, and there is no other whereby Men may be saved; yea, he is nor only the Foundation, but the true door and way of all right and true approach to God, and of entrance into fellowship with, and service of him and his people; yea, he is the Way, the Truth, and the Life.

• 4. The Testimony of Christ, being comprehended in the Testimony of his Oblation and Mediation, and glorious coming again: this of his Oblation, and its prevalency with God for Men, in that he obtained and is become; which in∣cludeth and assureth, though it explicate not his Mediation and second coming; it is, and is rightly called, both, The Word of the Beginning of Christ; and, The Vision of All.

First,* 1.586 it is called, The Word of the Beginning of Christ, (or as some translate it, The Doctrine of the Beginning of Christ) of his Incarnation,* 1.587 Death, Resurrection, Ascension, Sacrifice of∣fered, the Ends and Vertues thereof, the Peace he hath made thereby; the Overthrow he hath given to Sin, Satan, Death; the Redemption he hath obtained, and the fulness of Spirit he hath received, even for the Rebellious, that the Lord might dwell among them, he being the Saviour of the World, the Propitiation for the sins of the whole World, the Lord of All: so, as whoever believeth in him, shall not perish, but have everlasting life: and he the Judge of All, and the Love of God to Manward, herein testified. This the Word of the Beginning of Christ, and the Beginning of his Word, (which with an Emphasis, and because of the slowness of Men to believe,* 1.588 is said to be) true, and for ever, and from the beginning: and it is rightly called, The Word of the Beginning of Christ; and, The Beginning of his Word: be∣cause it is,

• 1. The Discoverer of Jesus Christ, as the beginning of the new Creation;* 1.589 and so of those things, which he was first to do, and hath first done in his own Body, in offering his Oblation to God; and of the things effected thereby, of which he is the beginning, and by which he is furnished to compleat, and will compleat the new Creation, as hath been said.
• 2. This that which was first discovered and preached in Paradise,* 1.590 before the Covenant made with Abraham; yea, this also first preached to Abraham, before the Covenant made with him, and confirmed to him after; and was preached by Moses, and all the Prophets after; of which the Spirit in the Evangelists, saith, In the beginning was the word, &c. And that which was from the beginning, &c.

• 3. This is by the appointment of Christ the first thing to be made known and preached to any and all people,* 1.591 and the first to be believed and received, that Men may be saved: and even this was so first and constantly preached by the Apostles, and by Believers first received.
• 4. The History of these things by one Evangelist, called,* 1.592 The Book of the Generation of Christ; Is by another called ex∣presly, The beginning of the Gospel of Christ: And by another said, To be written, that we might know the certainty of those things which were declared concerning Jesus Christ, by them which from the beginning of Christ's ministration, were eye-Witnesses and Ministers of him. Yea, a fourth addeth, Writ for this end,* 1.593 that we might believe, that Jesus (of whom they wrote, That died and rose again, and ascended into Heaven, and offered up the ac∣ceptacle Sacrifice to God, and now sitteth at the right hand of God) is the Christ, the Son of God; and that believing we might have life through his Name.
• 5. This Doctrine of the Oblation of Christ,* 1.594 is the entrance into the full Knowledge of Christ, and the Enjoyment of the forming of Christ in the Heart; it hath the precedency and first entrance into the Minde & Heart of those that are drawn to believe aright: and in its coming, it gives Light and Under∣standing, even to the simple: yea, the Love of God to Mankinde is therein made known and seen; so, as by the Divine Force that is in it, it draweth the Heart to God, and takes it off from other things, and so uniteth and conformeth it to Christ, and so affordeth it understanding for knowing all that fol∣lows in both the other Branches of the Testimony. And for all these Causes, and in all these Respects, it is rightly called, The Word of the Beginning of Christ; and, The Beginning of his Word. And yet there is one Cause more for which it may be so called.
• 6. Because it is the great Oracle of God in the holy of ho∣lies, whence all the Oracles of God proceed;* 1.595 by which al∣so the first Principles of the Doctrine of Christ are framed in the Heart of Believers. Jesus Christ, by vertue of his Obla∣tion, is the Mercy-Seat, Propitiatory and Oracle; in behold∣ing and minding of whom, as he hath made Peace by his Death and Oblation, and received Spirit and Power, as hath

• been shewn, these Oracles are taught us by it, viz.

• I.* 1.596 That all Mankinde was through the first Adam lost, and are through his fall, and from him sinners in themselves; their Nature and Ways, vile; their Righteousness and Works, vain; their Desert, Death; and nothing able to help and de∣liver them, but the Blood, Death and Sacrifice of the Son of God.
• II.* 1.597 That this Son of God took Man's Nature, and became a perfect and publick Man; and in that Body of his, did die for our sins, and rise for our justification, and offered up him∣self a Sacrifice to God for Men, and made Peace, and obtained eternal Redemption.
• III.* 1.598 That God hath so accepted his Sacrifice, that he is well pleased in him, and hath set him on his right Hand, and released all Mankinde over to him, and given all Power and Authority into his Hands, and made him Lord of all.
• IV.* 1.599 That by vertue of his Oblation offered, and the Fa∣ther's acceptance of it, he is the Propitiation for the sins of the whole World, the Saviour of the World, and the En∣lightner of every one that cometh into the World; so, as who∣ever through that Light extended by him, believeth on him, shall not perish, but have everlasting life.
• V.* 1.600 That it is the good will of God in Christ toward Men; and that the means he useth is to that end, That they should hearken to his Son, and so believe in him, and receive life from him, and live to him.
• VI.* 1.601 That in his time he will raise all Men, and judge them according to the Gospel, as they have yeilded and obeyed, or persisted in Rebellion and Disobedience to the Light in the means he hath extended unto them for that end that they might have repented.

All these Oracles come forth from the Oblation of Christ, known and believed;* 1.602 and these Oracles minded and believ∣ed, do teach to, and frame in the Heart those first Principles of Repentance from dead Works, and Faith towards God, &c. accompanied with those operations of the Holy Ghost's, and tastes of the Heavenly Gift, &c. mentioned, Heb. 6. therefore this Doctrine of the Oblation well called, The

Word of the Beginning of Christ; and also this Testimony of the Oblation of christ,

Secondly, is called, The Vision of All; that which is the choise of all that God hath discovered,* 1.603 and his Prophets have seen and declared; in which, all Men are concerned, and which is needful for all Men, and to be declared as true to them for the Obedience of Faith; whence also, it is called, The Faith of the common Salvation, being, The Vision of All. And this Doctrine of the Oblation of Christ, is rightly called, The Vision of All, because that Jesus Christ, Rom. 1.1, 2, 3, 4, 5. so to be preached for the Obedience of Faith to all Nati∣ons, for offering this Oblation; First, he did take the Na∣ture of all Mankinde, he was made under the Law for all, he bare the sins of all, he died for all, gave himself a Ran∣som for all, calleth all, enlightneth all, is God's Salvation for all; and being all this, God will have him so to be preached to all, and set forth as an Object of Faith for all; yea, as he is, The Saviour of the World, The Propitiation for the sins of the whole World. All which are before shewn, in treating of the Oblation, by plain sayings of Scrip∣ture: and yet, this is still farther to be noted about this Vi∣sion or Doctrine,* 1.604 That God will have it plainly written and declared; yea, it is so written, and in Ministration to be held forth to all; yea, so explained and elevated, that all and every Man may behold and read it for his healing; yea, see himself perfect in Christ, that is, perfectly satisfied for, and redeemed from the Curse of the Law by Christ, and in him fulness of Wisdom, Righteousness, Sanctification and Redemption; yea, fulness of Spirit and Life: so, as beholding him, he may believe; and in believing, receive it all. And,* 1.605 as this is set forth as a common Salvation to all, so likewise the precious∣ness and efficacy of the Blood and Sacrifice of Christ, the immensness of the Love of God to Mankinde in the Gift of his Son, and commended through his Blood, the open way of approach here-through to God; and so bringing Immor∣tality and Life to Light by the Gospel. And so the Ground,* 1.606 Freedom, Motives and Helps for all, and every, or any one to come in, and believe; and the certainty of enjoyment in believing, and sure hope of Glory, these to be declared, that

he that heareth, beholdeth and readeth the same, may be saved, and run to the enjoyment of all in Christ. These things being all in plain sayings of Scripture before cited, often sheweth, That such is the beginning of his Word; and, that it is the Vision of all, in which such Testimony of Christ, and good News for Mankinde: and so the Key of Know∣ledge, opening the Door to the Knowledge of the King∣dom. Oh loving and glorious Christ! Oh excellent Oblati∣on! Oh blessed Gospel! Of which Gospel-Testimony, con∣cerning the Oblation of Christ, I will say yet one thing more, about its Usefulness in Ministration.

CHAP. 11.

The Vse Ministers of the Gospel are to make of this Do∣ctrine.

THe Oblation of Christ for us all,* 1.607 and the Love of God to Mankinde therein appearing, as before declared, is that with which, by the appointment of God and Christ, and the Teachings of the Holy Spirit, the Ministers and Preachers of the Gospel, are to do their whole Work, for convincing Men of Unbelief, and drawing Men to Repen∣tance from dead Works,* 1.608 and Faith towards God; and in∣structing them in the Doctrine of Baptisms, and laying on of Hands, and Use of all the Ordinances of God; and for con∣firming their Faith in the Resurrection of the Dead, and of Eternal Judgement. This being the Foundation of all these, yea,* 1.609 by and with this Doctrine of the Oblation of Christ for us all, to extend & press Reproofs, Exhortations, Beseechings, Instructions, and Consolations; yea, with this, and by this, to direct to Peace with God, and Confidence in him, and Hope of the fruits of the Mediation and Intercession of Christ; and so to a comfortable waiting for his coming again: yea, in that before said, and places alleadged, it plainly appears, That

this Oblation of Christ, and the Love of God to Mankinde, appearing there-through, is that Grace of God saving to all Men; and that which in the appearance in the evidences of it, specially in the Gospel-Declaration, saveth and teacheth;* 1.610 it saveth the Beholders of it, by the washing of Regeneration, and renewing of the Holy Ghost, which (here-through) he rich∣ly sheds on them; that being justified by his Grace, they should be made Heirs according to the Hope of Eternal Life. And this to be affirmed, to stir up Men to good Works also;* 1.611 For this Grace of God, saving to all men, in its appearing, teacheth us, That denying ungodliness and worldly lusts, we should live soberly, righteously and godly in this present world, looking for the blessed hope, and the glorious appearing of the great God and our Saviour Iesus Christ, who gave himself for us, that he might redeem, &c. So precious a Stone is he, that so set forth, effecteth such things; and so precious an Oyntment (in the Spirit's going forth in this Doctrine) is this,* 1.612 That it teacheth Believers all things, and is Truth, and is no Lye; yea, and so fully teacheth them, that they need not that any Man teach them [other Doctrine, or in other Manner,] but as this Anoynting teacheth them of all things; yea, no otherwise then by and with this, and according to this, were they to be taught.

So, that all that the Ministers of the Gospel have to do in their Ministration, they are, as they desire approbation of,* 1.613 and blessing in their Ministration from God, so to do all their Mi∣nistration by and with this. Oh that they would all be per∣swaded to this!

But this having always been rarely found,* 1.614 That the profess'd Teachers and Builders in the Church, would hearken to, but rather slight this as a mean way of teaching; yea, and in these dayes it being rarely found, either in practice or ap∣probation among many professed and admired Ministers of the Gospel: I shall hint a little more, to evidence, That with this Doctrine of the Oblation of Christ for us all, they are to do their whole Business in their Ministra∣tion.

1. This is that set forth and appointed to be set forth by God, even the Father, for this end:* 1.615 Him hath God set forth to

be a propitiation, through Faith in his Blood, to declare his righ∣teousness for the remission of sins, &c. And to the Ministers he hath said,* 1.616 This is the rest, wherewith ye may cause the weary to rest; and this is the refreshing, &c. And that it was this, is evident, vers.* 1.617 16. and the same commanded by him to the first Wit∣nesses of Christ, to the same end.

2. This also was both appointed and practifed by our Lord and Saviour Jesus Christ, in his own personal Ministration; yea, he affirms plainly, That (as no Man in any spi∣ritual good, so Ministers for bringing any Fruit to God in their Ministration) without him they can do nothing.

3. This also of Christ having once died,* 1.618 and being risen, and offered himself a Sacrifice to God for us all; and be∣ing accepted of God, and so displayed, in the Gospel mi∣nistred, is that, by, and of, and with which the Holy Ghost restifying of Christ, doth both convince, teach, and lead, &c.

1. He thus convinceth of Sin, of Righteousness, and of Judgement.* 1.619

Of Sin, because they believe not on him, that died for their sins, and made peace by his blood, in whom God hath given us E∣ternal Life; of whom God hath born witness, and through him testified his Love, that men might believe, and in believing have Life.

Of Righteousness, That all compleat Righteousness is in him,* 1.620 and all other Righteousness of Men, vain: seeing, all other High-Priests entring the holy of holies came forth again, still to offer with Blood and Sacrifices again; but he, having approached to his Father with that one offering, it is so accep∣ted, that he comes forth no more to suffer, and offer himself a Sacrifice propitiatory again, but is set at the right hand of God: an evident demonstration of Righteousness compleated in and by him, and the vanity of all other Righeousness besides.

Of Iudgement, because the Prince of this World is judged al∣ready, Christ having by death overcome him that had the power of death,* 1.621 having spoiled Principalities and Powers, and made a shew of them openly, triumphing over them in it. So that he is right∣ful Lord of all, and all Judgement is in his hands, both for discerning, appointing and sentencing. To which acknow∣ledgement

of all this, if Men yield not now,* 1.622 in these his gracious convincements, they shall at the last day be brought to it by his irresistable Force, when they shall be left without excuse, and justly condemned, because they did not receive his convincements, when in acknowledgement they might have been saved.

2. He also even thus, and by this foresaid, teacheth the con∣vinced Believers, and so leadeth them into all Truth; not by a speaking of himself, giving immediate Light, Inspirati∣ons, Motions, and Dictates, without any Ground or Bottom from the Sacrifice of Christ; nor by an Exaltation of his own Shines or Inspiration, to bottom the Believers on them, or lift them up by them; nor doth he take of the things of the Believers, as they are Heirs, either their Righteousness, their Changes, their Visits, or any thing wherein they are better than others, to ground their Faith on; nor doth he discover to them any secret purpose, counsel or election of God con∣cerning them, preceding the Death and Oblation of Christ,* 1.623 purchasing the same, and as the Fountain of the same to them: But he speaking not of himself, but of what he re∣ceives from the Father and the Son, from whom he proceeds; and in bringing to minde his sayings, he taketh of the things of Christ, his Death, Resurrection, Sacrifice-of∣fering, Peace mad ••nd the Father's Acceptance, and Exal∣tation of him; and so of his Sonship, Election, Fulness, and Priviledges: and so glorifying him, doth lead Believers into all Truth.

3. This also the Apostles and first Witnesses of Christ,* 1.624 ac∣cording to the Command of God and Christ, and the Spirits guidance, practised in their Ministration, preaching this Oblation; and by and with it, all their Reproofs, Exhorta∣tions, Instructions, and Consolations: yea, they determined in their Ministrations to the People, not to know (own,* 1.625 ap∣prove, or make use of) any thing save Jesus Christ, and him crucified; not any other Doctrine, Counsels, Works, Learn∣ing, Wisdom of Words, or Excellency of Speech among their Hearers: whence their whole preaching is called,* 1.626 The preaching of the Cross; and that said to be the power of God to us which are saved; though to unbelievers, foolishness, and

a Stumbling-block: such fulness they saw in this Oblation of Christ, and such use did they make thereof in all their Mini∣stration.

4. This Death and Sacrifice of Christ, the Purgation made thereby,* 1.627 and the Essicacies thereof, is that, which Baptism with Water in the Name of the Lord, in its way, and as an addition to vocal preaching of the Gospel, doth preach and witness; and into which we also are baptized, when, and as we are spiritually baptized into Christ.

5. This also is that, the continual remembrance whereof we are to celebrate, and shew forth, in our use of the Supper of the Lord, till he come again, 1 Cor. 11.23, 24, 25, 26.

6. It is this, and this only, in and by which is opened for us the new and living way for all our approach to God,* 1.628 and into union and fellowship with him and his people, and ac∣ceptable service of both.

So that this Doctrine of the Oblation of Christ for us all, is that with which the Ministers of the Gospel are to do all their work in their Ministration; and so doing and so speaking,* 1.629 they shall speak with the Lip of Knowledge, and as the Oracles of God, and teach as the anointing Believers have received, teacheth; and so divide to every one their Portion, and answer all the cavilling Objections of the Ad∣versaries, that pretend contradictions in the Scripture: for in holding forth this Oblation, as is shewn, they shall cleerly shew, how Jesus Christ was before all things, and yet as the publick Man, after Adam; and so how he was both before and after Adam, Abraham, David; and how the Lord, and yet the Son of David; and how equal to the Father, and yet was in the flesh inferiour to the Father: how as the great Sacrificer he died and offered himself a Sacrifice and Ransom for all Men; and also, as the faithful and persecuted Shepherd, laid down his Life for his Sheep, even the Sheep of his Ministration: and so how he left the World, and is not here, but in Heaven; and yet how he remaineth here, and is with and in his people on Earth: and many like things by the discovery of Jesus Christ according to his Oblation offered, are answered.

But they that despise this Use of the Oblation in their Mi∣nistration, and set light by it, because it opens so plain and easie a way of Knowledge, and takes away that excessive Ho∣nour, and, as some conceive, the necessary use of their great Learning and skill in Philosophy, in Logick, Rhetorick and School-Arts, and so would hinder the Admiration of them, both for these, and also for some fleshly humility, and outside appearing severity and holiness, which yet they have in the Hearts of the People, and thereby hinder their power of ruling over the Consciences and Faith of the people, and so stain the pride of all their Glory:* 1.630 and therefore they reject to submit to such use of the Oblation of Christ in their Mi∣nistration; and yet to colour the evil of their refusal, they will use all their skill to have here a line and there a line, here a precept and there a precept of the Gospel; and with such subtilties carry on the business, as if the Vision of All were a sealed Book: and whatever is there said of Christ his dying for all, and being the Propitiation for the sins of the whole World, &c. that every one might believe, and in be∣lieving have life and refreshing, and so rest: yet that is a thing sealed up, it is not to be taken plainly according to the import of the words, it belongs to some elect Company, which unlearned Men cannot know, nor the unlearned nei∣ther, who they be that are of that number, till by some of their studied Demonstrations, it come to be manifested: and to them you must resort for this Knowledge; for the work of their Ministery is to help Men to know who be of that num∣ber; and as for unlearned Men, they must be kept humble, and not presume to think themselves able to read the Vision, or dare to understand it, according to the plain import of the words and sayings in the Vision; yea, such by their great learning do so garnish over the matter, that neither their se∣cret end, of self-advancing, nor their slighting the Founda∣tion, and Vision of all, may appear to the people; yea, they conceive, to any, for they say, Who seeth us? Who can accuse us?* 1.631 But these want true Wisdom, and make false and vain preach∣ings and writings; and scorning to stoop to his command, in directing the People for rest and refreshng to this appoint∣ed rest, God sets himself against them,* 1.632 to advance what they

despise and cast shame on them: and they persisting after warning, become drunk with conceits, and asleep, and full of dreams;* 1.633 and so teaching Mens Precepts, lead the people to an hypocritical zeal and holiness in worshipping God: and God sets himself to blast and punish them, and will discover their subtilties, that Believers shall know and reprove them: and if yet they persist in their way, and teaching the docu∣ments of Men, he warns Believers not to hearken to them, but to let them alone, and not to regard their dreams; as∣suring us, that all devotion and worshipping of God by Mens documents, is vain: his Word is the Wheat, the Rest Chaff; his VVord the Hammer that breaketh the Stone, the preaching of the Cross; the Gospel is the Power of God, and that wherein his power goeth forth to save. So hath God magnified the word of the Oblation of Christ.

The second Branch of the Testimony of Christ.

CHAP. 12.

Of the Mediation and Intercession of Christ. And first, of that general.

BY the Intercession of Christ, I mean also his Mediation, but not that part of his Mediation at once made in that one Oblation in his once offering up of himself a Sacrifice to God, which is one part, and the first part of his Mediation, in which the first work and business was compleated: but that meant here, is his continued Mediation; that in which, by vertue of his own Oblation once offered, and his first work finished, he remaineth a Mediator still, ever-living, mediating and interceding: and of this his continual Media∣tion, that is still doing, is in this Branch of the Testimony to be considered: and it is both general, and more special, as will appear: and so I will treat first of the General.

The general Mediation and Intercession of Jesus Christ is between God and Men. There is one God,* 1.634 and one Mediator between God and Men, the Man Christ Jesus, who gave himself a Ransom for all Men. In which it is plain, That Jesus Christ gave himself a Ransom for all Men: not, That he is giving; but, Hath given himself a Ransom for all. That work is done and finished: and yet this is here also evident, That not∣withstanding the Ransom given, and the Purgation and A∣tonement made, and the Redemption thereby obtained, and the Love and Mercy shewn through this Ransom given in means to draw Men to God; Men are found sinners still upon another account,* 1.635 even against the Grace that should lead them to Repentance, and so not of one minde with God, but averse to him; and so need a Mediator: but yet God in Christ is yet of one minde in his Love to extend Mercy, and therefore hath found out and given this his Son, and our Kinsman and Saviour, the Ransom-Giver, to be the Mediator between him and Men. So then this is also plain,* 1.636 That this Mediator is he, even the same Jesus Christ, that gave himself a Ransom for all Men; and, That his Mediation is with, and by vertue of that Ransom given. Now a Mediator is more than a Dayes-man or Arbitrator, to lay his Hand on two Parties and variance: to bring the one to abate some part of the Debt or Trespass, and the other to pay and satisfie some part; and so to make Friends, and at one:* 1.637 such a one would not be sufficient for us, nor can such a one be found. But this Mediator is one, that by an infinitely-unvaluable Sacrifice, hath fully payed the Debt we, were first run in∣to; he gave himself a Ransom: and by the farther provision made in that Sacrifice, and the over-abundant and infinite value and worth that was in it by vertue thereof, he procures free-forgiveness of following evils on a new score, and exten∣tion of means and Grace to Men, to bring them into Repen∣tance, and so Peace and oneness with God: so dealing with God for Men, in procuring for them, and extending to some, Revelation, Demonstration and making known his minde and goodness to them; and also dealing with Men from and for God, in opening their Eyes, and moving their Hearts, to turn to God, and look to him, and be saved: and again still

dealing with God for Men, for patience, pardon and means, still to be extended to them, that so they might come to Re∣pentance and Faith, and that he in his Father's way may freely give it to them. By which means, and in which pa∣tience, he is striving with Men, in opening their Eyes, and moving at their Hearts, that they might believe; and so from the prevalency of his Mediation by vertue of his Oblation, he is giving them Faith and Repentance: and such a Media∣tor he is for all Men; yea, so set to be of his Father, and hath himself accepted to perform this Office also, and is fur∣nished for it with the vertue of his Oblation and Immeasura∣ble fulness of the Holy Ghost; being faithful, able, and con∣stant in performance: and so in respect of his receiving from the Father, and so from God dealing with the people, calling and making known God's minde, being full of Spirit, Love and Faithfulness; he calls, enlightens, moves, and so strives with all,* 1.638 as hath been foreshewn a. And whereas men closing their Eyes which he hath opened, &c. not owning and receiving his reachings and motions, which is the sin of the world, he yet by vertue of his Blood and Oblation once offered, so intercedes with God, as to procure such forgiveness, that they are not cut off presently for these trans∣gressions; but that longer time and patience, and more mercies and means be extended towards them, and farther strife with his Spirit, that they might yet repent, believe and be saved. A gracious Mediator, intimated to us in the Pa∣rable of the Vine-dresser,* 1.639 Lord, let it alone this yeer also, till I dig about it, and dress it: and if it bear fruit, well; if not, then after, &c.

If any say, This is meant of the Church, the Vineyard of the Iews;

I answer, However meant, it is spoken of particular Trees therein, of some of which our Saviour saith, Ye are of this World:* 1.640 but it is plain express by Iohn Baptist, Behold the Lamb of God which taketh (or beareth) away the sins of the world. In which it appeareth evidently, he speaketh of more than the Atonement and Purgation made; and so of the sins taken away from before the Face of God at once, by that one Oblation of his once offered; yea, he speaketh of a

continued act, by vertue of his Oblation in Mediation: he taketh (that is spoken of a present and continued business, he taketh or beareth) away the sin of the world: that is his Of∣fice, and his continued work. That he is faithful in doing, and how he doth it, was long before prophesied:* 1.641 He poured out his soul unto death, and he was numbred with transgressors, and he bare the sins of many. And then speaking of another, and farther business, done by vertue of the former, he faith also, And made intercession for the transgressors: A little of which we may see fulfilled in Christ's praying for them that crucified him, Father forgive them, they know not what they do.* 1.642 And this Prayer of his was answered, (yea, in as full a sense and farther degree than that of Amos) and they so forgiven this great Transgression, that they were not presently cut off;* 1.643 but patience and forbearance, and more and greater means extended and used towards them; yea, the Gospel, after the Resurrection and Ascension of Christ, first preached to them, and Remission of sins, &c. according to Christ his Or∣der so rendered and given to them. And many of them did believe and receive the same. And in like manner he procured patience and long-suffering for other great Transgressors, e∣ven for the same gracious end, That they might repent:* 1.644 whence we are willed to account, That the long-suffering of the Lord is salvation. Yea, we are instructed into the knowledge of this Mediation of Christ by the Types of old: the Truth of all being fulfilled and found in Christ:* 1.645 For Christ was once of∣fered, to bear the sins of man: and unto them that look for him, he shall appear the second time without sin unto salvation. It is e∣vident in this place, That more is here spoken of, and meant, than bearing of sins in his Oblation-offering;* 1.646 for those he bare in his Sufferings and Death, and nailed them to his Cross: so, as he did them all away in his Resurrection, and then by the eternal Spirit offered himself a spotless Sacrifice to God in the Heavens; nor can there be any more sin, so imputed to him, or so born by him: he is just, and can die no more; but his bearing sins now, is his taking them away, and keeping the punishment of them off from us. And this was also figured to us in the two Goats: one slain for a sin-offering, figuring out the Atonement made by the Death of Christ; the o∣ther

a living Goat,* 1.647 over whom was confess'd all the iniquity of the Children of Israel; and he bare them away into a Land of separation, where no man dwelt to be charged with them. So figuring out the Resurrection of Christ for our Justification, and bearing away our sins: the forgiveness whereof, men per∣ceive and receive in confessing and believing on him; and yet a farther bearing away of sins was here typed,* 1.648 in that it was of sins confessed after the Atonement was made over the live Goat that carried them away, &c. But I will not urge that, but come to that which is more full and plain for this purpose: Aaron the High-Priest did bear the names and the Judgement of the Children of Israel,* 1.649 when he went into the holy place continually; and he with his Sons the Priests, were to bear the iniquity of the Congregation, to make Atonement for them before the Lord;* 1.650 and this was besides the Atonement made in the holy of holies, once in the yeer. And what bearing of iniquity this was, may be cleer to us: not that the iniquity of the people was imputed to the Priests, and confess'd over their heads, and they to suffer the judgement and punishment due to the peoples sins, and to be offered in Sacrifice for them; not so: But (as skilfull Hebricians say, The word signifies, and the Greeks translates so) to bear and take away; yea,* 1.651 it is so opened to us in the Scripture, to be by their ser∣vice and Ministration in the Sanctuary, by vertue of the great Atonement made: and so by all their Sacrifices & Purifications in their Ministration, to take away the peoples sins. Wherce it is plain, their bearing of iniquity was a taking of it away, by ministring about, and ordering of the holy things; burning Incense, offering Sacrifices, sprinkling the unclean, &c. (which the people were not betrusted to do, but the Priests) that they might have God's Ordinances, and his pre∣sence therein, with Mercies continued, to them: and how should the High-Priest bear both the Names and Judgement of the Israelites on his heart, but in tender compassion, and love to them, and care for them; so to minister and order the whole Ministration in their behalf? And now sure the Truth of all this is found in Christ;* 1.652 he doth still appear be∣fore God in the heaven of heavens, by vertue of his Oblati∣on and Sacrifice by him once offered, to take away, and so is

taking away our daily sins; and he able, faithful and full of compassion. Nor is any other betrusted with this business, nor left to approach to God in his own Name. All flesh is grass, but the word of the Lord (that was made flesh) endureth for ever.

But I need say no more to this, the words are so plain, by Bear, to mean it, To bear after his offering; and, By vertue of his offering, which was to that end also offered, Christ was once offered to bear (or that he might bear) the sins of many.* 1.653 But who are those Many? It is evident, they are such as are still found Transgressors, and have sins daily to take away; yea, surely such work enough they might finde him: so that he might justly complain of them, That they trouble him not with their holy Desires, Prayers, and spiritual Sacrifices for him to persume with his Odours, and present to his Fa∣ther: But they make him to serve with their sins,* 1.654 and so weary him with their iniquities, that he is pressed with them as a Cart is pressed with sheaves, yet he mediateth for pardon: yea, this many also, are more than such as will be eternally saved: for it is not said, And unto them whose sins he did bear, or those many whose sins he beareth, he will appear the second time without sin unto salvation: But expresly, Unto them that look for him (which is a distinct expression of a peculiar, called out of a general; which can be no other but so many of those many, whose sins he bears, as through his graciousness are drawn to believe in him, and love him, and so look for his coming) to such he shall appear the second time without sin unto salvation. So that it is evident here,* 1.655 That Many in one sense, is as large as All, as is elsewhere often. But yet it is both here, and in some other places, in great wisdom express'd in the word Many, which will bear out All men living upon the earth, in any one age or generation of men: And so from Age to Age, and from Generation to Generation, from the beginning of the World to the end thereof. And Christ his interceding for Transgressors, is at an end for them at farthest when they die: and so all men for whom he offered his Ob∣lation to God, not living upon this earth at once, in one Age or Generation, his Mediation and Intercession that is by vertue of his Oblation once offered, is for men in their se∣veral

Ages: And so for some it is past, and for some it is to come; and for the present living it is now a doing, he is now mediating with God for men; yea, all living on earth that are not yet blotted out of the Book of Life, and they are ma∣ny, (in which respect also it is said,* 1.656 A living dog is better than a dead lion, because to him that is joyned to the living, there is hope:) so that by the Types we are led to minde what is found in the Truth, according to what is plainly affirmed, even, That Jesus Christ is the Mediator between God and Men, and that he maketh Intercession for the Transgressors;* 1.657 yea, and that this may more fully appear what a Mediator he is; I may also say, as he was figured by Mechizedec, that was a Priest of the most high God, and a King, &c. not limited to Abraham's Family, or the Israelitish Nation; but even over the World:* 1.658 so in some sense Jesus Christ is a Priest over all the World, in that he offered his Oblation for all men, and is the Mediator between God and Men in general. And he also in such-like sense is a Prophet for the whole World,* 1.659 en∣lightning every one that cometh into the VVorld; and so likewise he is the King, and Lord of all, in whose hands the power, and ruling, and Lordship over all, is; God administring his Providence through the Mediator Christ: so that there is such a Mediator between God and Men, as is both King, Priest and Prophet; yea, such a one as hath given himself a Ransom for men; yea, such a one as is one with God, the same God; and one with men, having the Nature of man, and so Emmanuel God with us, even the Man Christ Jesus, who is full of Compassion, Love, Faithfulness and Power: and the prevalency of his mediation by vertue of his Obla∣tion, is seen in the preservation of man, and other Creatures for man's use, and in the patience and long-sufferance of God extended, and the means used towards them, to bring them to Repentance and Faith, and so bringing many thereto. All which our sins against Light would deprive us of, but for the mediation of him that taketh away the sin of the VVorld! Oh gracious and unwearied Mediator!

And this his general Mediation is for all men, as afore o∣pened, even for the Transgressors; and in saying for all men, Be∣lievers & Saints are included: who are also usually called men,

though not usually called the Transgressors: yet as they are men, and do in many things offend, and so in a senfe are Transgressors; they do both need, and have their part in this Mediation, or the Mediation of Christ thus consider∣ed. And that Mediation which is more special for Be∣lievers, or the Mediation of Christ, as it is more specially considered as it is for Saints; it hath in it also a great deal of tendency for the good of the men of the world, seeing his Mediation for the Saints, and its prevalency with God, for preserving them in the world, after they are chosen out of it,* 1.660 and their Sanctification, Union, Ministration, and Blessing on it, are all to this end, and have this tendency, that the world might believe; in which believing, they shall receive for∣giveness and life. So that this Branch of the Testimony of the Intercession of Christ thus far, is, together with his Ob∣lation offered, good News, true Gospel, to be preached to the World, to all men; that they might believe, and having fit∣ness and power to draw them, that they might believe: it being all also true before they believe, that they might be∣lieve; and so true, whether they believe it or not.

CHAP. 13.

Of the more special Mediation of Christ; or, his Mediation, as more specially considered.

THe more special Mediation of Jesus Christ, is his Media∣tion of the New Testament: and this also, is by vertue of his Oblation once offered; and that to this end, That Believers may be preserved in peace,* 1.661 enjoy the Promises of the New Testament, and be brought to receive the promised Inheritance. And in this respect he is, and is called,* 1.662 The Minister of the Sanctuary and true Tabernacle, which the Lord pitched, and not man; and so the Mediator of a bet∣ter Covenant, established upon better Promises;* 1.663 his Blood

being sprinkled on those that come to him, speaketh peace to them, and purgeth their Conscience, &c. Therefore also his Mediation is of this New Testament, that they which are called might receive the promised Inheritance: this Media∣tion being so full and excellent, his special Intercession is in it. Whence also it is sometime called Advocation, for the fulness of his dealing in it, in removing all Stops, procuring Grants, and affording Instructions and Consolation, that Believers may enjoy Peace,* 1.664 Freedom, Union and Fellow∣ship with him and the Father, and be preserved in and to their Hope. So it is said, If any man sin, we have an Advo∣cate with the Father, Jesus Christ the righteous. He saith not, If any man sin, he hath an Advocate; as if this were the com∣mon priviledge of all men: nor saith he only, If any of us sin, we have an Advocate; as if we had no hope to pray for any but Believers: but in general, If any man sin, whoever of us, or not of us, if a man, we have an Advocate, one with the Father, known to us, and believed in by us, to go to God by, who advocateth for us; and he is righteous, and will procure us a gracious Answer, when we in his Name pray for our selves, or for the Church, or any of it; yea, and also, when, according to his will, we pray for others that are yet of the world: for he is also the Propitiation for our sins, and not for ours only, but also for the sins of the whole world: so, as by his Oblation, having made peace for Mankinde, and be∣ing now the Mercy-Seat of God, and the Propitiation to pro∣pitiate; and mediating with God for that end, whereby he hath propitiated us, and brought us in to believe in God, and is also become our Advocate,* 1.665 that we may approach to God by him, both for our selves and for others; in which confidence Believers approach through Christ with boldness to the Throne of Grace, having this Ground, Because he continuing ever, remaineth a Priest for ever, having an un∣changeable Priesthood, Heb. 7.25. wherefore he is able to save them to the utmost (or evermore) that come unto God by him, seeing he ever liveth to make Intercession for them: from whence I shall briefly observe a few things about this special Mediation or Intercession of Jesus Christ, as by other places also I have instruction,

• 1. That here is no denial or exclusion of his Mediation for all Men, and Intercession for Transgressors, as if those only that approach to God by him, were the All, the only and the whole number, for whom he doth in any sort mediate and intercede. He neither saith, But them, or only them; not a word to contradict that affirmed in other places; nor doth he here speak of his Mediation and Intercession for men, for that to be vouchsafed them, whereby they might believe, and so approach to God through him; but of his Mediation and Intercession for those that do already believe, and ap∣proach to God by him; and so are beheld believing, and com∣ing in to God by him; who are indeed God's chosena 1.666: and those to whom Christ is the Author of Eternal Salvationb 1.667, to whom he is to give, and hath promised to give, Eternal Lifec 1.668. And so Emphatically it is said of them, as the choice upon whom his eye is set, He ever liveth to make Intercessi∣on for them; for them directly, for them especially.
• 2. That he ever liveth to intercede for them, that is, to officiate and perform this business in Heaven for them: every word is of force:
  • 1. He ever liveth, as their Great High-Priest,* 1.669 appearing in Heaven for them in their Nature, and as their Head, Hus∣band, elder Brother and Keeper (he died once for them, and rose, and offered the Oblation once) but now he is alive for evermore, and can die no more, but liveth ever; so as there can be no let nor ceasing of his business: he neither slumbereth nor sleepeth; so that none shall or can perish through any defect in his Ministration.
  • 2. He ever liveth as the Son of God,* 1.670 and the Man in whom the fulness of the Godhead dwelleth bodily, beloved of the Father, and prevalent with him; so, as the Father denies him nothing: his suites are all, and always granted; so, that with him it is but, I will, and it is done.
  • 3. He ever liveth, as the living Object of Faith,* 1.671 the Au∣thor and Finisher of it, that hath Life in himself, and giveth Life to others; the quickning Spirit, that quickneth and en∣liveneth all that believe on him: and because he ever liveth, they that believe on him shall live also: his ever living, is a strong consolation to Believers: For if when we were enemies,

• ...
  • we were reconciled to God, by the death of his Son; much more being reconciled to God, we shall be saved by his lise, or ever living to intercede for us; and so to quicken and preserve us.
• 3. That he ever liveth to make Intercession for them: I might say in a sense,* 1.672 to pray the Father for them, though not in that submissive manner, as when he was on Earth, before he had offered the Oblation, with tears and cries; but, as one accepted having Power, and Authority, and oneness with the Father, with I will, &c. That they be one with us, and filled with Spirit, even all the good things of thy holy Temple; that their Prayers be answered: and he is answered. But I will instance in some particulars, as well as by Scripture I may.
  • 1. By vertue of his Blood presented to his Father, and sprinkled (in the spiritual documents of it,* 1.673 believed, Isa. 52.15. Rom. 15.20, 21.) upon their hearts, to bring them to see and acknowledge their present and daily infirmities, defile∣ments and offences; and by the vertue of his Blood, to dis∣pense to them forgiveness and cleansing: and so maintain that Peace of God in them, that shall keep their hearts through him.
  • 2.* 1.674 By presenting himself for them, Wisdom, Righteous∣ness, Sanctification and Redemption; and so presenting them before the Father in himself, wise, righteous, holy, free.
  • 3.* 1.675 By procuring of the Father such Manifestations, by his Spirit in the Gospel, of the vertues of his Sufferings and Sacri∣fice for them, and his Father's Love there-through to them, as thereby both to comfort and purifie them: so, as in due season he may present them as spotless to himself, as now he presents them in himself before the Father.
  • 4.* 1.676 By procuring for them a performance of the promises of the New Testament, in sending forthe the holy Spirit in a first fruits to them, according to his promise to be an Advocate and Comforter in and to them, and so to minde them of, and teach them the understanding of his sayings, and to witness of him to them, and through them to others, to take of the things of Christ, and shew to them, and thereby glorifying him to them, and making him precious to their hearts; and so guid∣ing

• ...
  • them into all Truth, so writing his minde in their hearts,* 1.677 and to subdue their sinful and fleshly lusts, Micah 7.19. Rom. 8.13. Gal. 5.16, 18. and to answer their opposers, Mat. 10.20. and to support them in troubles, Isa. 43.3. Joh. 16.33. to be treading, and so to tread Satan under their feet in due season, and to give them victory over all the evil Spirits and Temp∣tations that are in the World, and to shed abroad his Love in their hearts, and so fill them with peace, joy, hope, and all spi∣ritual springs of his goodness, and fruits of righteousness; and because of their ignorance and unworthiness of, and inability to reach to or receive these things, to lead, instruct, and move them to pray unto God for all these things promised, in the Name of Christ, Joh. 16.23, 24. Zach. 12.10.
  • 5. To perfume their Prayers, Praises and Services,* 1.678 with the Odours and sweet-smelling Vertues of his Death and Sa∣crifice; and so by his Intercession thereby, to expel from be∣fore his Father's Throne, those mixtures of their fleshly weakness that were in them, and make their suits acceptable to his Father, and so procure them Answers from God.
  • 6. To procure their preservation for their Generation,* 1.679 to be in his place in the World, for the Ministration of the Go∣spel, and holding forth the word of Life to the World, and edifying one another; and likewise for unity of Spirit among them, and Sanctification and Blessing of them and their Mini∣stration, that so the World might be brought to believe, and Believers may grow up together into Christ, by that which e∣very joynt supplieth, that so they may not be barren, but fruitful in the knowledge of Christ.
  • 7. To prepare for them heavenly Mansions,* 1.680 and them for the enjoyment of them: and so to preserve them through Faith to the possession of the promised Inheritance.

All this doth he make Intercession for, for all those that come to God by him: and this a brief or little mention of his business he is now doing in heaven, in making Intercession for Believers.

And because of his sending forth his Spirit into their hearts, by which he is present with them, and in them, as in his Body; also he appears in heaven before the Father for them.* 1.681 Hence that blessed and Holy Spirit of Christ bears his Name,

being called their Advocate,* 1.682 and Christ by him doing that work in them, he is said to do it, even to make Intercession for the Saints: so that this making Intercession for the Saints, in his Mediation of the New Testament, dealing both with God and with them, for them and in them, is an high, heaven∣ly, choice and peculiar business. And surely, all that come to God by Christ, believing this, it will fill them with strong consolation, and make them pray with assurance of Faith, knowing he ever liveth to make Intercession for them that come to God by him. And therefore

4. That he is able to save to the utmost them that come to God by him; which as it is plainly affirmed, so I hope none of us doubteth: therefore I will no farther instance proofs; only let that be remembred,* 1.683 which hath been before noted, That though the Death and Ransom by Christ given, was for all men, and so his Mediation in general for all men, that they might be preserved, and come to the knowledge of the Truth, for which he is able also; yet the utmost and Eternal Salvation and Inheritance purchased by his Oblation, was and is to be conferred on Believers: not on all he died for, or mediateth for; not on such, when through his mediation, the heavenly cords are let down,* 1.684 will not obey, in suffering them∣selves to be drawn to him; Sure it is, there is another portion justly designed for such: but to those that by his heavenly cords are drawn to him;* 1.685 and so believing, come to God by him, to these he gives Eternal Life, Eternal Salvation: and for these Believers that approach to God by him, he maketh his special Intercession and Advocation: and seeing he ever liveth to do this for them, he is able, powerful, faithful, true, ready, fit, doing it at all times evermore, to save them to the utmost: and this Mediation of Jesus Christ by vertue of his Oblation, both as in general for all men, and as in special for Believers, is a marvelous heavenly cord to draw to Faith, and stablish in the Faith.

CHAP. 14.

Of the Excellency and Prevalency of the Mediation and In∣tercession of Iesus Christ.

IEsus Christ that is the Mediator between God and men, who also ever liveth to make Intercession for those that come to God by him;

He it is, that by his Oblation hath bought us of God, and obtained an Eternal Redemption to bestow.

He it is, that is filled with all fulness of Spirit, Power, and Authority, to make known the Name and Love of the Fa∣ther, and draw to him; and in their coming to him, to con∣fer Redemption on them.

He it is, that is the merciful High-Priest acquainted with our infirmities and temptations, so knowing how to pity and help us in all our needs.

He it is, that is our Kinsman neerly related to us, being in our Nature, and having bought all Mankinde of God, into his dispose; and also bought Believers to himself, and so un∣to God, by the vertues of his Blood in Gospel made known, and applied to them; And so our Brother, making us Par∣takers of the Divine Nature, maketh us his own House, and so full of Love, Faithfulness and Prevalency by his Blood for us and in us.

He it is, that is the Accepted and Beloved of the Father, ever prevalent with him, and exalted and filled with all power by him: so, as whatever the Father doth, he doth the same.

Yea, he is that tried one, that having been tried and proved,* 1.686 is evidenced to be precious, and sure, failing none that trust in him; his Love, pity, mercy, faithfulness, have been tried,* 1.687 and proved exceeding great and durable, in his not shrinking back, but induring and going through so great Sufferings and

Abasements for sinners, &c. his power and all-sufficiency hath been tried, and proved mighty, in that he not only bare the weight of our sins, the terror and sentence of death, the wrath of God against our sins,* 1.688 when all was laid on him, and all the powers of Hell fighting against him; but that he by suf∣fering and death, appeased the wrath of the Father for us, made Atonement for our sins, and overcame curse, and death, and devil, and all the powers of hell, and arose from the dead, and ascended to the right hand of God.

His prevalency with the Father in and by his Sacrifice of∣fered to God, and the excellency of his Sacrifice is tried, and proved precious and prevalent,* 1.689 in that the Father hath receiv∣ed him, and sends him forth no more to suffer, but hath set him at his right hand, and made him Lord of all, and born wit∣ness of him.

His bounty,* 1.690 goodness and readiness farther to save men, and therein the prevalency of his Mediation for men, even trans∣gressors, is also tried, and found excellent and abundant, in and by his long sufferance, and induring men's ill requitals; his still upholding the earth, and extending mercies to men, to lead them to repentance; his calling and drawing in to believe, and so saving the chief of sinners, and setting them forth as a pattern to encourage others to believe in him. In a word, his calling all, even the worst of men, and refusing none that come to him: but hath saved, and doth save, being the Saviour of the world, and giving life to the world.

His peculiar Mediation and Intercession for Believers,* 1.691 his chosen, that do come to God by him, hath also been tried, and found exceeding sweet, precious and prevalent, in and by Believers that approach to God by him, in the saving ef∣ficacies of his word believed by them: the prevalency of his Blood sprinkled on their hearts in that word believed, pul∣ling them out from the snares and pollutions of the world to God; his Grace therein appearing, prevaling with them, to let all go, to be found in Christ: and so freeing them from the lordly dominion of sin, and bondage of the Law; and so fil∣ling them with the springs of peace, boldness of access to God, joy, hope, &c. making them partakers of the Divine Nature, and giving them victory over the world: also, in An∣swers

of their Prayers, and Deliverances out of great Deaths; yea, in sure hope of appearing in Glory with him, when he appears in Glory. These and many such-like Evidences have Believers, of the Excellency and Prevalency of his Intercessi∣on for them by vertue of his Oblation; in and through which, they also are his Witnesses.

So, that as all hearing the Gospel might be encouraged hereby to repent and believe in him; so Believers much more may be strengthened, and fully perswaded, That he is willing and able evermore, and to the utmost, to save them that come to God by him.

And now if both these be put together, and considered, in the Mediation and Intercession of Christ; his Mediation and Intercession, as it is in general between God and Men, and so for all Men; for Transgressors, for means to preserve them, and bring them in to believe; and so also for Believers, as they are Men, and in some sort Transgressors also, that they may still receive the benefit thereof: and also, as it is in special, and of the New Testament, for them that are cal∣led, and come to God by him, that they may receive the promised Inheritance. And this also having its tendency for the good of the World, Men, Transgressors, that through the vertues of Christ held forth by Believers, they might be brought to Repentance & Faith, and so to fellowship with Believers in these foresaid Priviledges; then surely we may discern both the Excellency of his Mediation, & also of his Oblation, by vertue whereof he mediateth; & how the efficacy of both go ever to∣gether in one to Man-ward; he procuring all of his Father for Men in his Intercession, by vertue of his Oblation; & from the Prevalency of his Intercession with God, working all in Men in his dispensation, by and with the vertue of his Oblation.

And yet here is a manifest difference in respect of the ef∣ficacy of his Oblation with God for Men, and of his In∣tercession with God towards and in Men, in offering the Ob∣lation to God: the efficacy of the Oblation with God, was first; and by vertue thereof, he became a Mediator between God and Men, and so for Men: and this Oblation is al∣wayes remaining in its vertue and efficacy before God, and with him; from whence he mediateth with God: but now

in Application to Men, in extension of the Fruits and effica∣cies to, and in Men, as to Mens discerning and enjoying, the vertne and efficacy of the Mediation and Intercession is first: though the Mediation be by vertue of the Oblation first of∣fered to God, yet the Mediation fore-running the making of it known, and being that which procures the making known the Oblation and vertue of it unto Men; and also, it is through his Intercession and Dispensation according thereto, that the efficaciousness of the Oblation is found in Men, yet the efficacy with and in Men, is various, and in and with no mortal Man, so full and compleat, as with God; and this appears cleerly in the Mediation and Intercession of Christ, who there-through prevailing with God, procureth and extendeth forth the knowledge of his Oblation, and ver∣tue thereof with God for Men, in all that he hath suffered and done for us in the Nature of Man, and in the means used towards us in the Declaration of his Word, and in Ordinances, Mercies, Chastisements, and Motions of Spirit, in Convincements and Allurements, to break Man off his purpose, and subdue him to self-denial, and so bring him in to believe on Christ, and so to Peace and Life; and also here∣in discovering the Father's Love, and rich Grace, and gracious Ends, in giving him, and accepting his Oblation, and making him the Mediator; and now for his Mediation, extending so much patience and so many means, all sanctified by his Blood, to draw Men from their own ovil designs and wayes in sins, or righteousness of their own, to receive his Grace and Favour.

And in this Fruit of his Intercession by vertue of his Obla∣tion, he being the Man, the Word that was made Flesh, and shed his Blood, and by vertue thereof, is now through these means sprinkling it; and his Father being that Fountain of Love and living Waters, that sent him, and hath filled him with himself, his Face shining in his: It in all appears, not only that his Mediation and Intecession is excellent, but al∣so, That this Love of the Father in giving him, and his Obla∣tion offered, and Mediation by vertue thereof, and the pro∣curing the extention of the Fruits of God's Love there∣through, is, the Water and Blood by which he came, and the way in which the Spirit beareth witness of him: and so also

the Water and Spirit, of which Believers are born. And hence also it is, That all those means extended to Men in the Love of God, as procured by the Intercession of Christ by vertue of his Oblation to so gracious an end; they are the Cords of a Man, proceeding from the Man Christ, and suited to the needs and capacities of Men to whom extended,* 1.692 and such as will verily draw Men in to him, if not presumptu∣ously resisted: and they are also the bands of Love, that come from the free-Love of God our Saviour, and to gracious Ends, for the good of them to whom extended: in these being the extention of the Call, the spreading of the Curtains, the means for the New Birth. All which things in this Chapter, are shewn and proved before, in the 6, and 7, and 8, and 9, and 10 Chapter of this Part 2. Oh presumptuous Transgres∣sors, that conspire against the Lord and his anointed, saying,* 1.693 Let us break their bands asunder, and cast away their cords from us! Ah foolish and brutish Pastors, that do disgrace these Cords,* 1.694 and spoil the Church of them! Oh blessed they, that in these drawings, learn of the Father, and come to Christ; for such shall then finde the benefit of his special Intercession in the same Cords of a Man, and Bands of Love, to unite them to Christ, and so to God in Christ for ever, & so conforming them to Christ, and consolating them in him. And so, if we well weigh the Mediation and Intercession of Christ by vertue of his Oblation,* 1.695 we may perceive how all things are upheld by him, and how excellent and prevalent his Mediation is, for the good of Men, that they might become Believers and Saints; and for the good of Saints, that they may enjoy the Promises, and receive the promised Inheritance. And so the Mediation of Christ, is for such as are yet unbelievers, that they might believe; and for Believers, that they may persevere in Faith to the Inheritance: and by the Grace here-through ex∣tended, He is Alpha and Omega, the Beginning and the End in the work of Grace; and so the Author, Captain, and Finisher of Faith: and so, he mediating for all Men, doth also therein and therewith more especially mediate and intercede for Be∣lievers, his chosen ones that go to God by him.

CHAP. 15.

An Answer to some Aspersions cast on the Professors of this Truth.

I Having in a former Treatise written, That God so loved the world, that he gave and sent forth his Son to be the Saviour of the world; and, That he sends forth his Servants to bear witness of his Son, that all men through him might believe: And quoting to the later Sentence, Joh. 1.7. and 17.21, 23. Mr. Owen was pleased to fault me for giving this Honour to Christ, that any should by him believe; and to fault my quotation of Joh. 1.7. thereto: and saith, It is my Sophistry learned of the old Serpent, thus to apply this to the Son of God, the Light witnessed to: and saith, We are said to believe in Christ, and on Christ, but not by him.

1. I answer, To take that Joh. 1.7. That Iohn was sent forth from God, and came to bear witness of the light, that all men through him (that is,* 1.696 through Iohn) might believe, (and not through the light witnessed by Iohn) would be a very small All, when a witnessing-Light of that true Light, so out-shi∣ning the Light of Iohn's Ministration, came in so suddenly upon it, though witnessing still to the same Light that Iohn's Ministration is over. And if Mr. Owen feared any disgrace to the Servants Ministration, and so to himself hereby; it was a causless fear, and not occasioned by this quotation of the place, which denieth not at all, Iohn to be the Minister by whom all those, to whom his Line reached, that believed, did believe, even as the Apostles were Ministers, by whom the Believers in their Ministration, were brought to be∣lieve: they ministred the Epistle, and held forth and wit∣ness Christ the Light therein;* 1.697 and for any farther thing, they disclaim it: and for that cause, witnessed of him, and

held forth and exalted him, that men beholding him might through him believe, and be healed. But the believing of any,* 1.698 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 Remissi∣on of sins, that through him discovered, and by him the Be∣holders 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,* 1.699 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, Al∣pha 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, To∣believe 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 Oblati∣on and Intercession, That it is by him that men believe in God,* 1.700 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,* 1.701 That Christ interceded for his Elect, for whom he died, that they may believe; which, he saith, is denied by those he op∣poseth; which, both Saying and Aspersion, he might have for∣born: for those he opposeth do hold as firmly as himself, and more cleerly, according to the Scriptures, That Christ inter∣cedeth 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,* 1.702 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 Heaven∣ly 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 bestow∣ed. 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 E∣lection, 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;* 1.703 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 be∣ginning 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,* 1.704 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,* 1.705 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 Be∣lievers, 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 need∣ful 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 en∣tire, 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 bo∣dily comings:

The first called, His coming in the Flesh, in Abasements to suffer, and overcome in sufferings, and so to offer the accep∣table Sacrifice; and so to make the Atonement, obtain Re∣demption, 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, of which is

spoken in many placesa 1.706: and so he is already come, and hath compleared that Work done in his own Body, and can die no more, nor will offer any other or more Sacrifice, but liveth for ever in that glorious Body once offered in Sacrifice; remaining still a continual Mediator and High-Priest by ver∣tue of that Oblation:* 1.707 and he that denieth, and confesseth not this, and doth not in the belief thereof, worship God, is led by the Spirit of Antichrist. The true Spirit confesseth this. And of this coming is spoken in the former two Heads of his Oblation and Mediation, by vertue of his Oblation; all his stretching forth his power in providential Comings, in Mercies and Judgements, and in gracious Visitations or spi∣ritual Comings, are the effects and fruits of his Oblation and Intercession in his Administration in his bodily Ab∣sence.

But the second and next personal and bodily coming of Christ, is in Glory, and to take unto him his great Power and Raign, and to receive to himself, to raign with him, all that have believed on him, and suffered with himb 1.708. And this is the coming again of Christ, which is here to be treated of in this Head: and this his personal coming in Glory, is that which was also spoken of by the Prophets Zachary, The Lord my God shall come, and all the Saints with theec 1.709: Malachi, The Son of Righteousness shall arise, with healing, &c.d 1.710: Isaiah, of the encrease of his Government, and Peace, no end; upon the Throne of David, and upon his Kingdom, &c.e 1.711. And upon the first coming of Christ, even before he had actually offered his Oblation, this was declared in his personal Ministration by himself, both to his Disciples, saying, For the Son of man shall come in the glory of his Father, with his Angelsf 1.712; and, they shall see the Son of man coming in the clouds of Heaven, with Power and great Gloryg 1.713; and, I will come again, and receive you to my self, &ci 1.714. And also to his Crucifiers, Hereafter ye shall see the Son of man sitting on the right hard of Power, and coming in the clouds of Heavenk 1.715. And so it was likewise declared by the Angel, The Lord God shall give unto him the Throne of his Father David, and he shall raign over the house of Iacob, &c.l 1.716. And a∣gain, upon his Ascension the Angel said, This same Iesus, which is taken up from you into Heaven, shall so come in like manner, as

ye have seen him go into Heavenm 1.717. And the same hath been also taught by the Apostles: And he shall send Iesus Christ, &c.n 1.718. For the Lord himself shall descend from heaven with a shout, &c.o 1.719. Unto them that look for him, he shall appear the second time, without sin unto Salvationp 1.720. And this is testified, to be the Promise of Christ, and the Desire of those led by the Spirit of Christq 1.721. Whence all unfeigned Believers are said to wait for his comingr 1.722. And the Crown of Righteousness to be given at that day to them that love his appearings 1.723.

And concerning this his next personal coming, there is de∣clared in the Gospel and Testimony of Christ these three things: First, The manner of his coming. Secondly, The Ends of his coming. Thirdly, The Time (though not the day and hour) of his coming. Let us consider what the Scripture saith of each of these; and first of the first point, The manner of his coming: It is expresly said,

1. It will be sudden, in an hour not known before he come,* 1.724 even to his own; and, as a snare to all the Inhabitants of the World: in a moment, in the twinkling of an eye, as a flash of lightning.

2. It will be visible, openly, and discernable to every eye; yea, all the Believers, those that are asleep,* 1.725 and those that are at that time living on the earth, not one before another, but them that are asleep being first raised, then all at once to∣gether shall see him, 1 Thess. 4.15. yea, every eye, and all the kindreds of the earth shall see him; it will be as visible as the lightning that shines from the East to the West.

3. It will be with Power and great Glory,* 1.726 his mighty Angels, and all his Saints meeting, and coming together with him.

And in such a sudden, visible, and glorious manner will Christ come.

CHAP. 17.

Of the second Point, The Ends of the coming of Christ.

THe Ends of the next coming of Jesus Christ, is for the fulfilling his Word and Promise in doing those things he hath said, and that are testified of him to be then done by him; which I may comprehend in the naming, under these four Heads: that is to say,

1. To raise the Just that sleep in the Lord, and change, and make immortal the surviving Believers that have suffered with him;* 1.727 this is affirmed, as necessarily included in the belief of all that do indeed believe Jesus to have died and rose again: if we believe this, then this also, That even so them also which sleep in Iesus will God bring with him: For this we say unto you by the word of the Lord, That we which are alive, and remain unto the coming of the Lord, shall not prevent them which are asleep; for the Lord himself shall descend, &c. And the dead in Christ shall rise first, (that is, before we which live shall see him) then we which are alive and remain, shall be caught up, &c. being in the very moment of their raising,* 1.728 changed: and for the Re∣surrection, it is said, Every man in his own order, Christ the first Fruits, (that was in his personal Resurrection, who is now ascended) afterwards, those that are Christ's at his coming. (And then speaking of another Time, he saith,) Then the End, (when, or then cometh the End; and when is that End?) when he shall have delivered up, &c.

As it is given out with an Oath, That there should be Time no longer,* 1.729 but in the dayes of the voicē of the seventh Angel: which Angel is to found the last Trumpet, which beginneth in Christ his beginning to Raign, and endeth in Christ his delivering up the Kingdom even to God the Father, that God may be All in All; and so the Government not Dividical,

but wholly Divine; yet the Kingdom without end: So that ••he beginning of this Day is in the entrance or beginning of Christ his coming to Raign, and to sit upon the Throne of David his Father; and the end of this last and great Day, is after the Resurrection and Condemnation of all the wicked, when will be the last and utter destruction of Death,* 1.730 in de∣livering up the Kingdom to the Father, that the David••cal Regiment may be translated into that which is wholly and altogether Divine. And that this Resurrection done by God, yet he doing it by the Man Christ, (as he will in that Day judge all men by him) our Saviour Christ himself teach∣eth, speaking of himself as the Son of Man, saying,* 1.731 The hour is coming, in which all that are in the graves shall hear his voice, and shall come forth: they that have done good, to the resurrection os life; and they that have done evil, to the resurrection of dam∣nation. Agreeable to which, is that Confession of Faith, That there shall be a resurrection of the dead,* 1.732 both of the just and the unjust. And the Resurrection of those that are by Faith united to Jesus; and dying in the Faith, sleep in Jesus; is called the Resurrection of the Just, in which, Rewards are to be given them. And though both Resurrection of Just and Unjust, shall be in this last and great Day, yet this Resurrection of the Just, being at Christ his coming, in the beginning of that great Day: and of those that have be∣lieved on Christ, and suffered with him in the Dayes of his patience, who are to live and raign with him in the Davidi∣cal Regiment, till the wicked be raised out of Death, and judg∣ed, and cast into the lake of fire; which is at the end of this last and great Day, and of all Time; when also the Kingdom is delivered to the Father. The Resurrection of the Just is there∣fore called, The first Resurrection:* 1.733 which work our Savi∣our affirms to be the will of our Father, that he should do, and that he will do; shewing the Father's will in general, he saith, This is the Fathers will, &c.* 1.734 That of all which he hath given me, (and that is, all men into his dispose, by vertue of his Oblation) I should lose nothing, (as is before shewn, and will be more after: he loseth none: if any perversly lose him∣self, yet he is to judge him; and therefore it is said,) but should raise it up again at the last day. And then speaking of

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the Father's special will, he saith, And this is the will of him that sent me, That every one which seeth the Son, and believeth on him, may have everlasting life; and I will raise him up at the last day. Which he speaks more particularly and emphatically, as the first and choice, having not proceeded in the other to such-like affirmation, for that reason given, Joh. 12.47, 48. So that this next coming of Christ, is first in the beginning of the last Day, to raise and cloath with immortality all his Saints, which will be done in a moment, the same moment he is descending from Heaven; that so they meeting him in the Air, may come along with him to the next work, as is af∣firmed they shall: which next work is also plainly affirmed to be,

2. To overthrow all the Powers and Governments of the World that now is, that are upon this Earth; and so it is said,* 1.735 He shall put down all rule, and all authority and power. The Persons ruling, if any of them Saints, will be taken into that Company,* 1.736 and be changed, and go with him: if not, if they at first submit to serve him and his people, their lives shall be prolonged, though their Dominion be taken away: but all the wicked that rebel against him in that Day, (in which no more space of Repentance given, for the the Lord will make a short work on Earth) shall be destroyed and burned up,* 1.737 both Root and Branch; whence it is called, The Day of Judgement, Destruction, and Perdition of ungodly Men, which shall be with flaming Fire. For this Battel shall not be like the former Battels on the Earth, with confused noise, and Garments rolled in Blood; but with burning and fewel of Fire: for he shall smite the Earth with the Rod of his Mouth, and with the Breath of his Lips shall he slay the wicked, and break in pieces the Oppressor: He hath long left the Government of the Affairs of this World in the Hands of Men,* 1.738 whom he called Mighty, or Gods, and bade them judge righteously, that it might be well with them in their ac∣count to him: and he hath often changed the Governours and manner of Government, and waired with patience to see if they would do right; but he seeth, That (though he hath given them warning,* 1.739 yet •• they know not, neither will they un∣derstand; they walk on in darkness, all the foundations (or Go∣vernments)

of the earth are out of course, (even moved.)* 1.740 And he saw, and there was no man, (no Government) he wondred there was no intercessor, therefore his Arm brought salvation to him, and his righteousness it sustained him; and he dried up the Sea. &c. And saith to them, Ye shall die like men, and fall like one of the Princes. (And then it follows,) Arise, O God,* 1.741 judge the earth: for thou shalt inherit all Nations. And thus will he come in that Day to destroy sinners out of the Land, to punish the World for their evil, and the wicked for their iniquity, and to cause the arrogancy of the proud to cease, and lay low the haughtiness of the terrible; yea,* 1.742 so great will this shaking be, that he will not only shake the Earth, but the Heavens also in that Day; not only in destroying the false Prophet, and so all Idolatrous Congregations, with all their forms of Church-Government; but also in causing to cease all the outward Government, and Ordinances, suitable to the Church of Christ, in this frail state at that Day; and no till that Day, shall all these things be done. And though he did the first work himself alone, yet in this work for these things, he comes not only with his Holy Angels, but also with all his Saints joyning with him in this work, as is said, Let their Saints be joyful, in glory, &c.* 1.743 Let the high praises of God be in their mouth (or throat) and a two-edged sword in their hand, to execute vengeance upon the Heathen, and punish∣ments upon the people, to binde their Kings in chains, and their No∣bles with fetters of iron, to execute upon them the judgement writ∣ten. This honour have all his Saints: Hallelujah.* 1.744 For in that Day they shall tread down the wicked, and they shall be as ashes under the soles of their Feet: and so in the great straight, to give the great Overthrow to the Enemies: at the Day of the Lord's coming, it is said,* 1.745 The Lord my God shall come, and all the Saints with thee. And so the Armies in Hea∣ven follow him to the taking of the Beast and the false Pro∣phet, and casting them into the Lake of Eire, and slay∣ing the Remnant with the Sword, &c. when also the Earth, with the Works that are therein, shall be burn'd up and destroyed, as the old World was with Water. And this being done, the next work is,

3. To restore all things; so said Peter,* 1.746 When the times of

refreshing shall come from the presence of the Lord; and he shall send Jesus Christ, which before was preached unto you. And so as in the beginning of the first Creation, the whole business is first set forth in general, Gen. 1 chap. and then the things done in the same time, more particularly set forth and expli∣cated, chap. 2, and 3: So here, in the dissolution of the Old, and compleating of the New Creation, the things done are in general related, Rev. 19, and 20 chap. and then more par∣ticularly opened,* 1.747 chap. 21, and 22. And so Iohn saith, He saw a new Heaven and a new Earth, &c. And the Lord saith, Be∣hold, I make all things new, &c. And again, These words are true and faithful. And so the Believers when that great Over∣throw is given to the wicked,* 1.748 do look for a new Heaven and new Earth, according to his promise: for so when he cuts off the wicked,* 1.749 he hath promised to create new Heaven and a new Earth, &c. And this is assured to be in that Day of the Manifestation of the Sons of God, that the Creature, even the whole Creation, shall be delivered from the Bondage of Corruption into the glorious Liberty of the Children of God, who shall then enjoy the Adoption,* 1.750 the Redemption of the Body, which they now wait for. This the World to come whereof we speak; this the World to come, of which Abra∣ham shall be an Heir; this the Country, he and our Fathers waited for, and then shall inherit: so, as Christ in this re∣spect also, is the Restorer of paths to dwell in. And having thus renewed the Heaven and the Earth, the next work, which is done in compleating this, is cleerly shewn,

4.* 1.751 To take unto him his great Power and Raign; and so to give rewards to his Servants the Prophets, and to the Saints, and to them that fear his Name, small and great; and so to receive to himself, all that have formerly believed on him, lived to him, and suffered with him, that they may raign with him; yea, eat and drink at his Table in his Kingdom, and sit on Thrones, &c. In which Raign and King∣dom of Christ with his Saints, when he comes and takes it, divers things are considerable, as expresly declared and affirm∣ed in the Scripture; as about the place of his raigning, and the place of his Throne, and the extent, and manner, and pro∣sperity, and duration of his Kingdom.

CHAP. 18.

Of the things considerable about the Kingdom of Christ.

THat mentioned in the Scripture about the Kingdom of Christ, is,

1. The place of his Kingdom and Raign, it shall be upon the Earth, the Earth being renewed. This is plainly intimated in Heb. 2.5, 6, 7, 8. compared with Psal. 8.4, 6, 7, 8, 9. and affirmed both of him and his Saints, upon the making of the new Heaven and the new Earth: I Iohn saw the holy City,* 1.752 new Ierusalem, coming down from God out of Heaven, prepared as a Bride adorned for her Husband. Is not this the Spirits of Just Men made perfect, receiving their Bodies raised immortal,* 1.753 glorious, powerful and spiritual; and the living Saints in the same moment of their Resurrection, changed, and made like them: and so both together ascending, and meeting the Lord in the Air or Heaven; and so coming down with him as is foreshewn? And that we may rightly understand the mean∣ing of the Vision declared, he farther saith,* 1.754 And I heard a great voice out of heaven, saying, Behold, the tabernacle of God is with men, and he will dwell with them: and so on. Yea, the Raign of Christ is expresly affirmed, That it shall be on Earth; and the Raign of the Saints with him, that it shall be on Earth also: so they confess, Thou hast made us unto our God,* 1.755 Kings and Priests; and we shall raign on the earth. And so it is said, When the wicked are cut off, and shall not be, then the meek (that wait on the Lord in these dayes of his patience) shall inher it the earth, and delight themselves in the abundance of peace. But this will still more appear in the Points following: and so I will proceed to them.

2. The place of the Throne, it shall be Ierusalem; the great and Holy City in the midst of Canaan, in which Abraham walked and sojourned as a Stranger; though then renewed

and enlarged:* 1.756 and so it is said, At that tune they shall call Ieru∣salem the Throne of the Lord: And all Nations shall be gathered unto it,* 1.757 to the Name of the Lord to Jerusalem, &c. The Lord of Hosts shall raign in Mount Sion, and in Jerusalem, and before his ancients gloriously.* 1.758 And again, Thine eyes shall see the King in his beauty, &c. Look upon Sion, the City of our solemnities. Thine eyes shall see Jerusalem a quiet habitation, a tabernacle that shall not be taken down, &c. There the glorious Lord will be unto us a place of broad rivers and streams, &c. Oh Jerusalem, the holy City,* 1.759 henceforth there shall no more come into thee, the uncircum∣cised and the unclean:* 1.760 according to that, Rev. 21.27. Then the Law shall go forth of Sion, and the Word of the Lord from Jerusa∣lem; then shall Jerusalem be the praise of the Earth, and the Name of the City shall be from that Day, The Lord is there; yea, in Jerusalem are set the Thrones for Judgement, the Thrones of the House of David; there shall the twelve Apo∣stles sit on twelve Thrones, judging the twelve Tribes of Israel: all being but the Throne of Christ, who overcoming through sufferings, is now set on the right Hand of God, and so set with his Father on his Father's Throne. And when he comes to take his own Throne,* 1.761 the Throne of his Father David, that God will give unto him; he promiseth likewise, to him that overcometh, to grant to sit with him on his Throne; so that all such shall have their part in this holy City Jerusalem, which Jerusalem, shall be in the Land of Canaan, in which A∣braham sojourned; and where David, though a sojourner al∣so, yet raigned, there shall Ierusalem be, and be again inha∣bited and resorted to, even in her own place: So, as for the shame they have undergone, &c. they shall rejoyce in their portion: therefore, in their own Land, they shall possess the double; and ever∣lasting joyshall be upon them.

3. The extent and largeness of this Kingdom, Dominion, and Raigning, it shall be over all Nations, over the whole Earth:* 1.762 and so it is said, And the Lord shall be King over all the earth: in that day there shall be one Lord, and his Name one. And,* 1.763 he shall have dominion from Sea to Sea, and from the River to the ends of the earth. They that dwell in the wilderness shall how before him, and his enemies shall lick the dust. The Kings of Tarshish and the Isles, shall bring presents; the Kings of Sheba and

Seba shall offer gifts: yea, all Kings shall fall down before him, all Nations shall serve him. And so in Vision seen,* 1.764 And there was given him Dominion, and Glory, and a Kingdom, that all People, Nations and Languages shall serve him: his Dominion is an ever∣lasting Dominion; and the Kingdom and Dominion, and greatness of the Kingdom under the whole Heaven, shall be given to the people of the Saints of the most High, whose Kingdom is an everlasting King∣dom, and all Dominions (or Rulers) shall serve and obey him.* 1.765 And so the Promise, And he that overcometh and keepeth my works unto the end, to him will I give power over the Nations, and he shall rule them, &c. even as I received of my Father. Again, Do you not know that the Saints shall judge the world?* 1.766

4. The manner of this Kingdom, in the beginning of it, and till Christ deliver up the Kingdom to the Father, it shall be Davidical: his Regiment Providential among Men, hath from the beginning been, and till his next coming will be, by wordly Governours, which by a Divine power he raiseth up, and putteth down, and changeth by means and Instruments, as and when it pleaseth him. His Spiritual Regiment, is, and hath been, and will be till his coming again, by his Holy Spirit in and with his Word of Grace, in the Hearts and Consciences of his Saints on Earth; which is also so far Divine, that he makes them Partakers of the Divine Nature, though not all Raigners, but sufferers in this world. But his own Personal Re∣giment, as Man and Son of David, shall be Davidical, though exceeding that of David, as Truth is in all things, and ever ex∣ceeding the Types; in which also are some dissimilitudes, as hath been foreshewn, yet ever fulness in the Truth, to an∣swer all that by similitudes was typed or figured. And so,

1. Jesus Christ shall have the Kingdom of his Father Da∣vid,* 1.767 sit thereon, and rule that House and Kingdom, suitable to, and excelling that said of, and by Solomon the Type; in which shall be fulfilled that promised, 2 Sam. 7. according to his Oath mentioned, Of the fruit of thy body will I set upon thy Throne, &c. and according to that prophesied. I will raise unto David a righteous Branch, and a King shall raign and prosper,* 1.768 and shall execute judgment and justice in the earth. In his dayes Ju∣dah shall be saved, and Israel shall dwell safely: and this is the Name whereby he shall be called, Jehovah our Righteousness. And

this 〈…〉〈…〉, this is 〈…〉〈…〉 or:* 1.769 For 〈…〉〈…〉 on the Throne of the House of Hyael. And ••o by another 〈◊〉〈◊〉 phet. In 〈◊〉〈◊〉 the 〈◊〉〈◊〉 be established, and he shall sit 〈…〉〈…〉.* 1.770 yea, more 〈…〉〈…〉 Counsellor, The Mighty 〈…〉〈…〉 Prince of peace: of the 〈…〉〈…〉 of David, to order it, &c. And this 〈…〉〈…〉 Apostle, and by the Angel,* 1.771 〈…〉〈…〉 to him the 〈…〉〈…〉 not in the 〈…〉〈…〉 raise the 〈…〉〈…〉 sit on 〈…〉〈…〉 Throne of David 〈…〉〈…〉 in the 〈…〉〈…〉 and Affairs of Men, 〈…〉〈…〉 shall the 〈◊〉〈◊〉 be: and so, and in that 〈…〉〈…〉.

2. In the Kingdom of David,* 1.772 there ws both Rul•••••• Subjects, and 〈…〉〈…〉 of degrees in both 〈…〉〈…〉 also 〈…〉〈…〉: some also of 〈…〉〈…〉 over his substance for Land and Cattel; and others for 〈◊〉〈◊〉 Affairs of the Kingdom: even so in this Kingdom of 〈◊〉〈◊〉 The Inhab•••••••• of the twelve Tribes of 〈…〉〈…〉 all parts of 〈…〉〈…〉 own I and 〈…〉〈…〉,* 1.773 for ordering and, Catrol, 〈◊〉〈◊〉 such-like 〈…〉〈…〉 Men: but the Children of the Resu•••••••• on, that are the compleat spiritually born Sons of God; 〈…〉〈…〉 shall be the chief, these neither marry, nor are given in 〈◊〉〈◊〉 riag•••• but are as the Angels of God: these for the 〈…〉〈…〉 of the Kingdom, 〈◊〉〈◊〉 chiefest: 〈…〉〈…〉 King and 〈…〉〈…〉 that shall 〈…〉〈…〉; and to upon Thrones 〈◊〉〈◊〉 him,* 1.774 and have the Growns of Kighteousness and Life 〈◊〉〈◊〉 among these 〈◊〉〈◊〉 there will be degrees one excelling ano•••••••• It is ordered for some 〈◊〉〈◊〉 on his right Hand, and 〈…〉〈…〉 his left, 〈…〉〈…〉 shall have the 〈…〉〈…〉

King, so) he a Prince among them,* 1.775 Ezek. 34.23, 24 and 37.24, 25. Daniel shall then stand up in his Lot. Zerubbabel shall be there as a Signet, &c. The Apostles shall there sit on twelve Thrones, &c. The victorious Saints shall sit with him on his Throne, ruling the Nations: All the Saints judg∣ing the World, (as Sampson, Deborah, Barak, and Samuel judged Israel, though it will be in more holy manner.) And so it's said, Have thou authority over ten Cities: Be thou Ruler over five Cities: and, I will make thee Ruler over many things. And so likewise for the Governed; here is also great diversity of de∣grees, the twelve Tribes of Israel, that are surviving at his coming, for him to settle in their Inheritance, and those of the Nations joyned to them; and all the People, by the Law go∣ing forth of Sion, converted to them. These are the chief,* 1.776 and as natural Subjects and free Denizens, have their re∣course to the City, to worship, and keep a perpetual sabbath, and sing Hallelujahs to the Lord: and the residue of the Na∣tions shall be Servants, and serviceable unto them, who, if, as the Law comes out of Sion to them, they do not convert and turn to come and worship, they shall not enter the City; but receive such punishment, as shall witness displeasure; and they at last be found of that number, that will be destroyed. Such the degrees both of Rulers and Subjects in this King∣dom; and therefore rightly called Davidical.

5. The prosperity, beauty and flourishing happiness of this Kingdom, is exceeding great and glorious: I will only name a little, and quote some Scriptures.

1. There shall be no sorrow, grief, pain or crying,* 1.777 nor a∣ny thing to cause or occasion it; no violence, oppression, or hurtful Creature; no sickness, affliction or death; no pollu∣tion in Earth or Air; but all fulness of satisfying in every thing that is good for them.

2. They shall all know the Lord,* 1.778 and the Law of God shall be in their Heart; and they shall have one Heart and one Way, to love and fear the Lord for their good for e∣ver.

3. They shall not one envy another for any difference in degrees; but each rejoyce in others preferment, as his own,* 1.779 Isa. 11.13. and 29, 22, 24.

4.* 1.780 They shall all speak Truth sincerely, both to God, and to one another; for he will then give and turn to them a pure lip.

5.* 1.781 Righteousness and Peace shall stream among them in a∣bundance, Isa. 32.17, 18. and 11.4. and 60.17. and 66.12. Jer. 33.6. Psal. 72.7. and with this, abundance of plenty, and all Creatures at peace with one another; and all Men: so, as they shall learn war no more, but sit quietly under their Vines and Fig-Trees, and in quiet Habitations: and for these things we may yet see farther, Isa. 49.18-23. and 60. and 65.12, to the end.

In this day,* 1.782 he that is feeble among them shall be as Da∣vid, and the House of David as God, as the Angel of the Lord before them: and as at the beginning of the Kingdom he destroyed all the Enemies that would not serve them; so toward the end of the Davidical Regiment (for of the Kingdom is no end) he will destroy all that rise up against them. And so I proceed to the last considerable about this Kingdom.

6.* 1.783 The duration of the Kingdom it self is for ever and e∣ver, hath no end, as is oft said: but for this manner of admi∣nistration in this Davidical Regiment or Kingdom, as in the Kingdom there is such a Monarchy, and such degrees of Ru∣lers and ruled, we may consider how long that shall conti∣nue, and that shall be as long as day and night, and the course of the Sun and Moon endures;* 1.784 for though there be no night in the City, and it have no need of the Sun, yet will there be day and night, and the Sun and the Moon keep their course, with seven-fold more glorious splendor, and use∣ful to the Inhabitants of the Earth also: and so it is said, In his dayes shall the righteous flourish, and abundance of peace, so long as the Moon end ureth: his Name shall be for ever: his Name shall continue as long as the Sun, and men shall be blessed in him, &c. It is evident, this manner of raigning shall be for a thou∣sand yeers; which, if taken indefinitely, may be a long time; if taken strictly, as some for weighty reasons conceive it to be; yet if, as some conceive the measure of the Sanctuary to be double to the common measure, we may so conceive it to be a longer thousand than in our ordinary account. And surely, he that in his love of compassion shortneth the dawes

of tribulation, may in his love of delight lengthen those dayes of rejoycing raigning: but I will neither dispute nor deter∣mine it; but onely say as it is testified, and I believe, it shall be a thousand yeers at the least, the time of Christ, as Man, and his Saints with him, absolute and cleer raigning; and so, if minded, a long time: the complaint of the Prophet in the behalf of the Church, was, The people of thy holiness possessed but a little while,* 1.785 (that possession they fore-had in the times of David, Solomon, Rehoboam, Abiam, Asa, Hezekiah, Josiah, &c. but a little while) our adversaries have trodden down thy Sanctuary, &c. and the promise of God to them by the same Prophet, is, As the dayes of a tree,* 1.786 (which is the longest of all vegetable Creatures) so the dayes of my people, (which can be no less, than as the Tree in durance abideth longer than the Grass, Herb or Corn; so his people shall longer enjoy their Land, and this manner of raigning, then any other Monarch or Nation hath done theirs) and mine elect shall long enjoy the work of their hands. And this is also cleer,* 1.787 That Time shall continue so long as theseventh Angel with his seventh Trum∣pet soundeth, and no longer. And it appears by comparing Rev. 11.11, 12, 13, 14. with chap. 19. throughout, That the reviving of the Witnesses, and the appearance of Christ, and the Resurrection of the Just, and the Destruction of the Beast and the false Prophet, are before the sounding of the seventh Angel. And in his beginning to sound, the worldly Powers and Dominions are taken down, and the Devil bound and shut up, and the Thrones set. And what time these things take, I dare not say; but some time sure, and then they sit upon Thrones, and the whole mystery of God is opened; and then, and not before then, begins the thousand yeers of their raigning and judging.* 1.788 And when the Son of Man shall sit on the Throne of his glory, then, in that day, (but whether in the beginning, or in the middle, or the end, I leave to every man to think as he seeth cause) all Nations shall be gathered before him (this may be in beginning, and middle and end, & throughout this great Day of the Lord) and he shall separate them, and set the sheep on his right hand, and the goats on his left. And when he doth that, then he proceedeth to the last and final Judgement, which Judgement is not by his

Saints, as the former judging and ruling was; but by himself only: and as the Resurrection of the Just at first was Christ his own work alone; so the Resurrection of the Unjust, and this final Judgement,* 1.789 is also now. The compassing the Camp of the Saints, fire coming down from Heaven, and consuming the Enemies; the time of Satan's last loosing, and his being taken and cast into the Lake of Fire, and then the Resurrecti∣on of the wicked, and also their Judgement according to their works, who knows what time these things will take? What God, as God, may suddenly do, I meddle not with; but what God in Christ, and so what the Son of Man will do, according to the capacities of Men, however enlarged by him, in judging, with (as one may say) opening the Books, setting Mens sins in order before them, producing witnesses, and passing the sentence upon every one; I dare not deter∣mine in what space of time this one thing shall be done: but how long or short soever, although joyful to the Saints, yet all this, with all that went before it, from Satan's last loosing, to his being cast into the Lake of Fire, and the Resurrection of the wicked, it is all after the thousand yeers of the Saints raigning and judging, however the thousand yeers be taken; and all this time Christ as Man raigneth and judgeth, and his Saints are with him; and so it is a long time, and the Resur∣rection of the wicked, and the final Judgement past: then Christ delivereth up the Kingdom to his Father, and then is the mystery of God wholly finished, and time shall be no more, all will be Eternity; then the Kingdom continueth still for ever to Eternity; only the Davidical Regiment of it, is de∣livered up to the Father, and all ruling as Men, all diffe∣rences of Men in ruling, or ruled, ceaseth; yea, Christ himself as Man, and David's Son, and his whole Body of Saints as Men; yea, he as a Monarch, and they, as Rulers or ruled, are all subject wholly to the Divine Nature, God being All in All; the Man Christ remaining,* 1.790 and God in him; the Saints re∣maining, and God in them; the Kingdom remaining, and God in all: God is in all; yea, All in all; he is in them all, Wisdom, Power, Righteousness, Truth, Love, Joy, Glory, Everlasting Life and Joy; God is All, and All in all; yea, so full, so glorious, and everlasting Joy, that all former things

are so forgot, as if this had ever been; yea, without begin∣ning, and, as if all that can be to Eternity, were compre∣hended in present, and so will be to Eternity, without end, the joy of the Lord in which he is, in which all the Saints are, it being their joy also, they are now both filled and compassed with it in them, they in it: they now enjoy to the full, that prayed for, to which the first Fruits in the Day of Grace, and the Harvest in the Davidical Regiment, had its tendency,* 1.791 e∣ven to be filled with all the fulness of God; yea, if it may be born, I suppose one might in a true sense say, That of all the Saints, and every of the Saints, according to every of their capacities, (which by the Divine Nature possessing them, will then be unconceivably great) which is said of the Man Christ, That as all the fulness of the Godhead, (even the Father, Son, and Holy Ghost, in the Divine Essence, Love, Good∣ness, Power, Truth, Glory, &c.) dwells in him bodily: so the fulness of the Godhead of Father, Son and Holy Spirit, in their Love, Joy, Goodness, Power, Wisdom, &c. dwells in them bodily, (then) shews it self, and operates in and through their Bodies, so as never before; only with this exception, The Man Christ is one Person in the Son of God, and so God-Man; yea, that very Person is very God; though as Man he have yielded up the Government to God, yet as God he governs still: but none of the Saints are one Person with the Son of God, and so not God, governing; but filled with God. I desire to express it only as by Scripture I may: We believing in him, now live by Faith, and enjoy all, and walk in and by Faith, Hope and Love: but in the Davidical King∣dom, we shall not live by Faith, but by Sight;* 1.792 and so there will be no Exercise of Faith, nor yet of Hope; we seeing as we are seen, and none hopeth for that which he seeth; and yet the habits of Faith and Hope abide till the Kingdom be∣come wholly Divine; but Charity is most in Exercise: but when God is become All in all, then Faith and Hope, and all Desires are streamed into Charity, and Charity abideth ever; God is Charity; and God, and so Charity, is All in them, and in them all; his delight in them, and their rejoy∣cing in him. Oh unconceiveable Life, Joy, Happiness, with∣out any intermission for ever and ever! But what manner

of Glory this shall be, is not yet revealed, nor will be, till Christ be upon the Throne of David, that the whole myste∣ry of God be opened. Therefore I desire no farther to pry into it; but only as it is revealed, that so it shall be, and that I desire to believe; and for the manner of it, let it alone till the Day declare it. And this is all I will, till farther occasi∣on given me, say of the Kingdom of Christ, he comes to take, and so likewise of the Ends of his second and glorious coming; which yet is enough to make Believers long and wait for his coming, the Time whereof is next to be spoken of.

CHAP. 19.

Of the third Poynt, The Time of the next coming of Christ.

FOr the Time of the coming again of Christ, I shall also say what I finde: for as for the precise hour or day, natural or prophetical, it were presumption in me so to enquire, as to think before-hand certainly to know it, seeing our Saviour Christ himself hath told even his own Disciples that enquired after it, Ye know not when the time is; not only when the end of the Day,* 1.793 the last and final Judgement shall be; but not the beginning of the Day, when the Master of the House cometh, whether at even, or at midnight, or at cock-crowing, or at mor∣ning. If any reply, That Christ himself, as he was the Son of Man, and Minister of the Gospel, did not as then so know it as to make it known; that is, it was not as yet given him to reveal: This is not denied.

And if it be farther replied, That after his Ascension, it was given him to reveal,* 1.794 and he sent and signified it to his servant John;

I answer, This is true also, That then was given him a more full Revelation for opening the things to come contained in the Scriptures,* 1.795 than that which he had formerly opened to

them: in which also the Holy Ghost instructed them,* 1.796 even a∣bout the same things. But now indeed he gives to John a more full Revelation visionally, with some more particulars explicated as touching the Gentiles, of those very things, then was before as to the other Apostles by the Spirit, in which still it was the Office of the Holy Ghost, even by and with the Scriptures forewritten, to teach, and enable them to teach: yea the very hour or day, natural or prophetical, that is, for a year in ordinary account, is not so declared or set down, that one can certainly know it, so, as to say, and miss not the very hour, or day, or year, in which our Lord will visibly come, and not before or after it. Whence him∣self in that Revelation also saith, Behold, I come as a thief;* 1.797 blessed is he that watcheth and keepeth his garments, lest, &c. And this also of good usefulness for us, that we may be alwayes watchful and prepared, waiting and looking for his coming, that in his coming we may be found well-doing. And yet though the precise hour or day natural or prophetical, be not of us fore-known; yet this we may certainly know, first, That it will certainly be: and secondly, That it is nigh at hand; yea, many wayes evidenced to be nigh, even at the doors. And this will cleerly appear, if we consider these three things in his coming.

• 1. His coming to particular Men, in taking away their na∣tural lives.
• 2. His coming in hastning and bringing forth or ordering those works by his providence, that are to be accomplished before his personal and visible appearance.
• 3. His personal and visible appearance it self, in that man∣ner, and to those ends before-shewn. It, in every sense and consideration, will appear nigh: it cannot be far off. For,
  • 1. When any Man dies and gives up the Ghost, it is to that Man, and so to every Man in the Day of his natural Death, in respect of his eternal welfare or wo,* 1.798 the very same as if Christ did then personally come: for in what estate of Faith, or Un∣belief; in peace with God, or enmity against him; and so as in well-doing or evil-doing, a Man is found when he gives up the Ghost, in the same shall he be found, and appear in the Resurrection of the Dead, and so dealt with by Je∣sus

• ...
  • Christ in his personal appearance, when at his voice the Dead are raised:* 1.799 when any dies, the Spirit goes to God that gave it; and if dying in Faith or gracious Estate, it is put un∣der the Altar or wings of Christ in Heaven, sometime called Abraham's bosome, now the Altar or presence of Christ: but if dying in unbelief, or disobedient state, the Spirit is put in Prison till the great and final Judgement; and in the Resur∣rection of the Bodies, the Spirits shall be united again, every one to his own Body, and appear before the Judgement-Seat of Christ: the Body all the time till then being dead and turned to dust, it knoweth nothing, is sensible of nothing: and so an hour, a day, a yeer, or a thousand yeers, is all one to them, and not so much or so long as an hour to a living Man: so that his coming in this respect is nigh, and alwayes hath been, to every Man in their several ages: for of that day and hour knoweth no Man certainly till it come; but long it cannot be: so that in this respect it is needful to be alwayes ready.
  • 2. By his discernable (though not visibly personal) ap∣pearance, in bringing to pass and ordering those things that must be done before his personal and bodily coming; and which being all done, he will certainly and without tarrying come; and by which as they are in doing, and come to pass, he wills us to take notice, That his coming draws nigh, and is at the doors;* 1.800 and that is such things as these, the hearing and seeing wars, neer or where we live; and hearing the rumours of Wars afar off, Famines, Pestilences, Earth quakes; then Persecutions, and killing such as believe in Christ, and live to him; and false Prophets arising and deceiving many; then the decay of the love of many that have been believers, and be∣traying their Brethren: then some saying, Here is Christ; or, There is Christ: and some saying, I am Christ. And in all this, the security or carelesness of the world, not minding any coming of his in Judgements or in Person, but giving up them∣selves to follow their worldly affairs: and then some strange shakings both of Heaven and Earth; of Churches and States; and strange Apparitions in Sun, and Moon, and Stars. These things, with the Gospel preached over all the world, were to come to pass, and so did, before the end, in the destruction

• ...
  • of Jerusalem. And after that, they were all to come to pass, and so be done over again before the end of the World in the coming of Christ; who, when all these things are fully done and come to pass, will suddenly come and appear, as himself hath foretold us. And our Saviour also bids us, When we see these things come to pass, to know that his coming is nigh, even at the doors: and warns Believers not to be troubled when they see these things come to pass; but to list up their heads, for the nigh∣drawing of their Redemption. And of, these things the Apo∣stles in their writings, and in the Revelation also, gives us warning. All which things have in the several Ages since, been fulfilling, and now apparently to be seen in an high de∣gree; almost all and every of them come to pass: so that the Day is hastening and nigh at hand, that by viewing these things, we may take notice of it, and so be prepared, patient∣ly waiting for his coming. Behold he cometh, He cometh quickly.
  • 3. His personal and visible appearance, and coming again,* 1.801 spoken of, is to be when the fulness of the Gentiles is come in, that is, when they have had their time in their several places, for Gospel-preaching among them, and those that in hearing heard, are gathered in; and the sins of Opposers grown full and ripe: and so, when the Kings of the Earth, the ten Horns, that have helped to uphold the eighth and seventh Head of the Beast,* 1.802 that double Beast on whom the Whore did ride, shall hate the Whore, and have made her desolate, and naked, and eat her flesh, and burn'd her with fire: and so, when the great Babylon, as well as the mysterious Babylon is fallen, then will he come. Which things appear in a great forwardness; but not yet fully done: of which,* 1.803 many have written, and I forbear to speak; it being not my business in this Tract: but, when the twelve Tribes of Israel are come from all parts of the World into their own Land,* 1.804 then forty five yeers after, will Jesus Christ visibly appear.

But then some may reply, and say, That the Day may be then known, as a day is taken for a year, to be forty five yeers just, after the Jews coming in again to Canaan; and the day of their coming in again may be known by the same place in Dan. 12.11. to be 1290 yeers after the abomination that maketh desolate is set up.

To this I thus far yeeld, That to such as God gives under∣standing in these Visions, toward the time of fulfilling, they may come very nigh to know the neer-approaching: but I suppose, not certainly the very yeer, before it cometh, for these Reasons:

• 1. Because our Saviour saith, We know not the hour or day of our Master's coming, as hath been shewn.
• 2.* 1.805 Because Daniel, that knew the time of their then Cap∣tivity to be express, seventy yeers; and understanding by Books the number of the yeers neer out, yet did not cer∣tainly determine the expiration, as one certainly knowing with which of their goings into Captivity to begin the ac∣count; but set his face to seek the Lord for the same, and so for their return.
• 3.* 1.806 Because the Souls of them that were slain for the Word of God and the Testimony which they held, being under the Altar in the presence of Christ, they yet knew not the cer∣tain time of the coming of this Day: and though, (as Daniel) the time drawing nigh, they long for it; yet with all the re∣freshing flowing on them, they are bid rest for a little season, &c. but the period of time no farther declared, but only, that it is a little season: and shall we think to know the time more certainly when than they?
• 4. Because among many learned, godly and laborious Men in this business, which by occasions I have read, I finde great difference in their account: some, whose accounts are already past; and divers that do much differ, hundreds of yeers one from another; and some make it to be a hundred yeer longer than I will name, or can believe: and yet pro∣bably some might do it from a mistake of the end of that great Day in the final Judgement of the wicked, for the beginning of that Day in the Resurrection of the Just,* 1.807 in Christs first glo∣rious appearing: and others might happily lose some yeers in account, as some have done in counting but 430 yeers from the first making of the promise to Abraham, to the Law giving on Mount Sinai: whereas from the promise-making to Abraham, to Jacob's Birth, was 61 yeers: from that to Ja∣cob's standing before Pharaoh, 130 yeers: which 191 yeers, they lived by Faith in the Land of Promise, as Sojourners:

• And after the Promise or living by Faith as Sojourners in the Land of Promise, the Children of Israel sojourned 430 yeers in Egypt before the giving of the Law, of which the Apostle speaks. And so by some, 191 yeers may be lost by that ac∣count. What more between Moses and Samnel, and after, I have not time and ability to search? And since all Chrono∣logers agree not for the time since the Creation, no wonder if good Men have been mistaken for that which is to come. And of them that produce strong Reasons, and have been skil∣led in Chronicles, and course of times, and agree neerest a∣mong themselves: in this I speak but as in such Books I have read; some, speaking of the time of his coming, say, It will be in the yeer of the Lord 1688: others, 1689: others, 1700: and others, 1701: others make more. It is very like they come neer; but that they are not under or over, I dare say of none, till their time be past: but for those Worthies, who, as I suppose, go the surest way to work, to begin their ac∣count from the total destruction of the Temple in Jerusalem, so as one stone was not left upon another; and so the daily Sacrifice wholly done away, and the abomination of deso∣lation set up in Julian's time, which some say was in the yeer 360; and some say, 367; others, 368, or thereabonts. And from thence reckon Daniel's 1290, to the Jews coming in; which will fall out to be 1656, or 1657, or 1658, or there-abouts; yet the Chronologies are not so uniform and cer∣tain, that they can all agree, and pitch upon that yeer of his coming, in certainty; though I suppose they come neer, yet if it were even now, or should certainly be that they come into their Land, this next yeer, 1656, which, O that it might so be! yet to pitch upon the last yeer of the next 45 to end, is not so easie, as I have sometime thought it, because it is not certain whether we shall begin the 45 at the first assay of some for entring, or at some more general settlement of them in the Land, after some Battles fought: and then 45 yeers after, in their greatest strait, he comes to overthrow their Enemies: of which proceeding, I conceive we may learn something by the manner of God's dealing for them when he led them out of Egypt into Canadn;* 1.808 because the Lord, speaking of what he will do for them in this great

• work in that Day, concludes it thus; saying, Like as it was to Israel, in the day that he came up out of the Land of Egypt: and then follows the Song of Thansgiving.* 1.809 I shall but propound, May not there be first a stirring up of the Spirit of some emi∣nent ones (as of old, Moses and Aaron) to begin to stir up others, and lead the way; while yet the generality of the people are ignorant and untoward, (as they of old?) Some∣what of this may be included in that said, Zech. 2.6. Jer. 3.12, 14. and 31.6. May not also some notable things be done in plagues on the people that would detain them? (as to the Egyptians of old) may not something of that be in Zech. 2.8, 9. and so set them a going? is not this intimated, Isa. 11.11, 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,* 1.810 literally, that such as are thereby hindred, may go o∣ver dry-shod; and metaphorically, in overthrowing the Tur∣kish and Egyptian Enemies for the time, that those that are thereby hindred may come into their Land;* 1.811 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,* 1.812 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 con∣test with Pharaoh, and leading the people through the Sea, in during the peoples grievances, till they were fed with Man∣nah, 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 Na∣tions, some of them be very serviceable, to preserve, help forward, and bring in of the people of Israel into their own Land,* 1.813 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 Rebelli∣ous were purged out, as well as those Enemies overthrown, so) these also have like Troubles and Wars, with like Afflictions and Purgations,* 1.814 as well as Victories? And after all this, (as they of old had a Jordan to pass over, and a Jericho to over∣throw,

• so) these shall have their potent Enemies and Be∣siegers to try them more,* 1.815 and for God to shew his Won∣ders 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 be∣ing 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,* 1.816 to turn the hearts of the Fathers to the Chil∣dren, and the hearts of the Children to their Fathers: and upon this, the great Conversion among them; and many not be∣fore come in to them, now coming with weeping and suppli∣cation. 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 di∣viding 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 Ene∣my 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,* 1.817 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 assu∣redly 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 some∣thing 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,* 1.818 to the second and glorious coming of Christ, we are in many things willed to behold Is∣rael 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 de∣meanour towards him, he uttered a like Parable, which may be read Mat. 25.14-30. and Luk. 19.12-27. Therefore it it is use∣ful 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 Cap∣tains 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 Te∣stament, 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 An∣tichrist 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 Ministra∣tion.

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 de∣livered them often into the hands of their Oppressors; yet in mercy ever and anon in their distresses, be raised them up Sa∣viours or Judges. So after the time of the Apostles and first Witnesses, and the time of the Churches next suc∣ceeding 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 in∣clined, to adorn them with the Wisdom and Learning of the Gentiles, in Philosophy, and other such-like Arts, and excel∣lency of Speech, as the Gentiles gloried in; and likewise with such worldly Excellencies, and Superiorities, and Dig∣nities 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 Ene∣mies 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 wor∣shipping 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 I∣dolatry in worshipping Baal, till they were carried away in∣to Captivity, and are not yet returned: but Iudah still wor∣shipped the true God, though polluted with many defile∣ments of Israel's Superstition: so the Christian Churches af∣ter 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 re∣moved; 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 con∣tinuing 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 al∣so after the removal of so many Churches Eastward, the re∣maining Churches VVestward did not repent of their defile∣ments 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 Super∣stition, 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 Ba∣bylon.

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 Christi∣ans after the first coming forth from the gross darkness, de∣lusions, and Tyranny of the Man of sin, endeavoured col∣lection and reformation of Churches; and held forth the Gospel according to the express and plain import of the Let∣ter or words of the Scripture; and for a time (though in per∣secution) 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 Interpreta∣tions 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 stu∣dy 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 pre∣tending 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 ob∣serve 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 disci∣pled 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.

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So after the reformed Churches have some Generations con∣tinued 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 per∣sonally with all his Saints; but the Beast and the false Pro∣phet will stand against him also: but he comes not then to suffer, but to raign; and so all the Enemies will be over∣thrown: he coming to the ends aforesaid. I have in this but made a homely Comparison of the proceedings with Jews and Gentiles, specially Christians: how it was with the Jews, is plainly declared through the Scriptures; how it was with the Gentiles, the Christians, in the first ages, is seen in the Scri∣ptures; and for the following ages, it is there also prophet∣ed: and for other knowledge, I leave to them that are ac∣quainted with Histories: & how it is now, let such as have un∣derstanding, judge. And I suppose this will come neer to one with the former accounts of those godly learned Men, and ma∣nifest that first said, That the coming of our Lord is nigh at hand; the call of the Jews being at the doors, the fulness of Gentiles neer come, and the personal coming of Christ, not long after, he shews us daily, our lives here cannot be long; and, he is in his works hastening his coming; and all to move us to haste to it, and be always ready and waiting for it. Be∣hold, he cometh.

CHAP. 20.

Some Application of this Branch of the Testimony of Christ, concerning his coming again in such manner, to such ends, &c.

THe knowledge and mindefulness of this personal coming again of Jesus Christ, in such manner, and for such ends, as is shewn, and his coming so fast, and nigh-approaching, is profitable to warn, teach and stir us up, first to avoid and resist the evils, and keep from the danger of seducing and evil Spirits, that labour to with-draw, and turn many from the Faith of his coming, by their subtil Reasonings and Argu∣ments, viz.

1. Those Scoffers that say, Where is the promise of his coming? for since the Fathers fell asleep,* 1.819 all things continue as they were from the beginning of the Creation. Where is this new Heaven and new Earth? This Restauration of all things? This raigning of Christ and his Saints, you say, was promised to the Fathers; And, you have long called these the last dayes, and yet no such things appears; you are be∣guiled with some Enthusiasm, or Millenary-Opinion; you wait for a Fancy: one Generation goeth, and another cometh; all things continue as they were, and will so do.

We, in belief of the Testimony of Christ,* 1.820 may know these Men are willingly ignorant, &c. we may admire God's Pati∣ence to such, in forbearing them, that they might repent be∣fore his coming; and his patience towards us, that have not done all we might, to gain Men in to Repentance, that we might renew our Diligence: and we know a Day is not in God's account, as it is with Men; and that there are some things still to be performed that must be done before his coming: and the being tried with such Scoffers is one thing, in which we see the Truth of his Word that foretold it; and

the fulfilling of it, and the hastening and nighness of his coming, to stir us to desire it, &c.

2.* 1.821 Those that go about to shake the minde of Believers, by saying, the Day of Christ is at hand, now presently, or with∣in one hour, or a day, or ten dayes; or a month, or two months; or such a day, week, or month; within this yeer, or before a yeer be out; and thereto pretend a spiritual Revela∣tion, or some word, or some thing, as out of the writings of the Apostles: for though that day be much nigher at hand, than when the Apostles gave that warning; and though that falling away, and the Revelation of the Man of sin be now come to pass, yet all there spoken is not yet fulfilled. And so we know by the same Rule, That all the Horns or ten Kingdoms, do not yet hate the Whore; and though there is a good beginning, and in some places her Flesh eaten, yet not by them all; nor have they yet burnt her with Fire, nor are the Jews yet come into their own Land; yea, Euphrates is not yet dried up: all which must first be. So that it is not so at hand, as to be this day or week: but, he is coming a∣pace, and hastening in doing these things, and our lives short; which is enough to move us to be alwayes ready, waiting and looking for his coming.

3. Those that say, The Resurrection is past already, The Lord is come to them,* 1.822 and they are risen, and do raign, and Heaven is in them, and they are in Heaven, enjoying the new Heaven and the new Earth already, and are above all Ordi∣nances, needing the use of none of them.

We in belief of the Testimony of Christ, do know, That when the Lord comes, he comes and appears to all at once: and so, when the Just are raised, they are raised all at once, and all Saints made immortal at once, and go with the Lord to the overthrow of the wicked, & then enjoy the new Heaven and the new Earth, and raign together; neither marrying nor giving in marriage,* 1.823 nor living in such condition: so, that whatever they fancy of their being risen, and living, and raigning in such manner, they are deceived; for if it were so indeed, we should not be left behinde, or be as they say we are, still in the dark; but we should see, and raign also with them, if they did so in Truth: for no one shall prevent

another in this, or any Saints be perfect without their Fel∣lows.

4. Those that put off all the coming of Christ,* 1.824 into a coming in the Spirit; and say, We must wait indeed for a coming of Christ, but it is a coming in the Spirit; and, That it is but a fleshly Faith, to believe in Christ, as come in the Flesh; but the spiritual believing, is to believe in him as come in the Spirit; and so enjoying him, he is come indeed: and then such live above Faith. Some, such as these, are in∣timated in the Apostles times, though the Spirit of Antichrist did but begin then to work. But we that believe the Testi∣mony of Jesus Christ, do know, That Jesus, that very Man, is The Christ; and, That his very being come in the Flesh, and that he hath done therein and thereby, is the Foundation of our Faith and Hope, and the way and door of our approach to God; and that through which all Mercies are ex∣tended: yea, even the Spirit it self: yea, this it is which the Holy Ghost (whose work it is) glorifieth to the Heart, and so enables to believe in Christ, and unites and frames to him thereby, and so to confess him come in the Flesh, which none can do but by the Holy Spirit, which is Christ his send∣ing Spirit, and so coming to them, and dwelling in them by Spirit: in which he was never absent from Believers, since the beginning of the World, though more abundantly pre∣sent where he is more known, as declared since his Ascensi∣on 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 o∣thers, yet it is also to help them in their weaknesses and temptations, and through sufferings, while they are yet mor∣tal. 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,* 1.825 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;* 1.826 if you will let go all the hopes begot in you by the Letter of the Gospel, concerning Christs dying for sin∣ners, &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.* 1.827 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 Te∣stimony of Christ, will help to preserve and keep us from fal∣ling into many miscarriages, mis-conceptions, and mis-ex∣pressions of some Brethren; and also to afford help to such of them, as do prefer the plain sayings of Christ be∣fore 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 in∣to 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, glo∣rifie 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 af∣firmed, 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 Protesta∣tion 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 fore∣shewn.

But I farther answer,* 1.828 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 per∣sonal 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 should now raign in his Saints: and both these are true; yea, without controversie, Christ doth now raign in his Saints, and its desired to be more and more: but yet his raigning in his Saints now, is neither his raigning over the VVorld, nor making his Saints to rule over the Men of the VVorld; and the mistake is easily discernable to such as be∣lieve, and minde the Scripture-Testimony of Christs coming to raign.

1. For Christ his now raigning in his Saints, is not his raigning by his Saints, or with his Saints, and they with him over Men; but as the expression is, in his Saints; and that is, by his gracious Word and Spirit, subduing every thought to the obedience of Christ, and them to accept the cross of Christ,* 1.829 and conformity to him in it: and so by the Spirit of Faith, Love and a sound Minde, he dwells and lives in them, and they live to him; and yet in this VVorld are for his sake, as he was, subject to humane Powers, and servants to all for their good: and though they overcome the VVorld, yet their Victory is by Faith, and not by carnal weapons, and

striving for worldly honour and power over Men; but by the Word of their Testimony,* 1.830 not loving their Lives unto Death; so, as while he raigns in them, they are sufferers for him, and so with him, and he with them; and they shall after raign with him when he raigns.

2. The Saints raigning with Christ,* 1.831 and so his raigning in his own Person, and with and by his Saints, begins at once together: he comes to take to him his great Power and Raign; and then, and not till then, his Saints raign with him: he that believeth makes not haste, nor desires to raign before his Master; and when God by his Providence putteth any Saint into a place of worldly Power and Government to rule a∣mong Men, yet in that also, they will be found sufferers, for and with their Master, and strangers in this World; and though Protectors of their Brethren the Saints in their out∣ward peace,* 1.832 yet Rulers of them as men also in their outward affairs; & not able to carry all as they would by their several Officers & under-Governours in this World, (the Saints must wait for that till their Masters coming:) even thus it was with David: and so it is not yet their rest with Christ, and raigning with him over the Men of the World. It is better to look and wait for our raigning, as Abraham and our Fathers did, for the same inheritance and Kingdom that we are to look for.

3. Jesus Christ is not to receive his Kingdom,* 1.833 and be set on his Throne after a worldly manner, or by any worldly power or weapons; no, it is not the Saints, that set him upon his Throne: but it is the Father only from whom he re∣ceives it; and he it is that gives the Kingdom to his Saints, and sets them on Thrones. True it is, before his personal coming, will be many Earth-quakes and shakings of worldly Powers, Nation against Nation, and the hating of the Whore, and eating her Flesh, and burning her with Fire, by the Kingdoms of the Earth, who shall enrich themselves with her spoyls; in which Battels, the Saints, as Men, and as called by Authority, for defence of a People, and Execu∣tion of Justice on wicked Doers, may have their hand and work in these Battels; yet as they are Saints, so they use no violence, commit no rapes, seek not the ruine or destruction of Men; but even in their overthrow and confusion, desire

the shame upon them to be blessed to them, as a means of their conversion:* 1.834 whence also they rejoyce not simply in their ruine and harms; but rather when they are subdued, are very merciful to them, though, when in their perversness o∣verthrown, they rejoyce in the righteous Judgements of God, and for his Mercies in their own deliverance: their main de∣sign being the same with their Masters, according to the Go∣spel-way, The Salvation of Men:* 1.835 they know, for revengeful, unnatural, and filthy actings, the Lord hath in this World a∣nother Generation of Men; therefore, though these be vali∣ant in War, yet Blood is neither imputed to them, nor the Victory ascribed to them, as Partners with Christ; but this is his own,* 1.836 and alone work by his Power in his Providence, (what Instruments soever he useth) to overthrow the Ene∣mies; in which, his Garments are sprinkled with the Blood of his enemies; some of his Saints also dying in these Battels, his coming also approaching nigh: but being come, that Battel in which the Saints, and none but Saints shall be, in which also the Lord is visibly with them, and before them, shall not be with carnal weapons, nor confused noise, nor Garments rolled in Blood,* 1.837 nor any Saint dying in that Battel; but only the wicked, and all the wicked overthrown, as hath been foreshewn; and yet this also done, before he sit on his Throne, and raign, and the Saints reign with him. Oh that our Bre∣thren would consider this.

4. As the Saints must not raign before their Master and Lord Christ, and that he receives from the Father, and they re∣ceive from him the Kingdom; so likewise must they not raign one before another. If Abraham, Isaac, and Jacob, &c. must not have it before us;* 1.838 much more should not we look for it before them; nay, not the surviving on Earth, see or enjoy before them that sleep in the Lord: when we are all gathered together unto him, then, and not till then, shall our raigning be. Oh that our Brethren would consider this!

3. Such, as though they confess this raigning of the Saints not to be till the personal and visible appearance of Christ, yet they look for some glorious manifestation of the Sons of God, whereby they shall be known from other Men, of what

different Opinions soever they be, and in what different Forms of Church-Government soever they live; and so they shall be eyed, and may be advanced to some honourable places in this World, before the personal coming of Christ: surely the Belief, and minding of the Testimony of Christ concerning his personal coming, as set forth in the Scripture, would help our Brethren to keep from the thoughts or de∣sire of such honor to themselves before their Masters coming;* 1.839 for though knowledge shall abound, yet wickedness and Se∣ducers 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 world∣ly Powers, and the false Prophet,* 1.840 with the Spirit of Anti∣christ, remaineth till the personal appearance of our Lord Je∣sus Christ, and the cross of Christ is to be accepted till then: and the Life of Believers, in respect of such glorious ap∣pearance, is hid with Christ in God, and they in that respect dead, and not to look to appear in Glory,* 1.841 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,* 1.842 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, ex∣presly 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 Crea∣tion renewed: so, that as the Creature waiteth for the ma∣nifestation of the Sons of God,* 1.843 that it may then enjoy its Free∣dom; so the Sons of God wait for the manifestation and per∣sonal 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,* 1.844 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,* 1.845 and hopefully use, all the Ordi∣nances 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,* 1.846 that we may be found ready and unblameable, at his appearing, Phil. 3.20. 1 Thes. 1.••••. 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 Te∣stimony.

HAving treated distinctly of The Oblation, The Inter∣cession, 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, e∣ven the Testimony of Jesus, that is, The Spirit of Prophe∣sie, 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 Prevlen∣cy

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 E∣verlasting 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 Understand∣ing 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:* 1.847 so Paul summed up all the Gospel and Doctrine he determined to preach to the orinthians, to this, even Jesus Christ, and him cruci∣••••••: where the Oblation is express; the other, in∣cluded. And again, he summed up the Gospel he preach∣ed, and which Believers received, and in which they stand, and by which if they keep in remembrance, they are saved,* 1.848 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:* 1.849 In this was manifested the love of God toward us, be∣cause 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 in∣stance but two places.

1. Tit. 3.4, 5, 6, 7. read, and consider the place, and see, it is the kindness and love of God our Saviour toward man, (it's not said,* 1.850 his special and peculiar Love to some Elect, but the pity and love of God to Man-ward) that in its appearing saved us; not according to works of righteousness which we have done, (it neither appeared or saveth by any thing in us or done by us,* 1.851 in which we were better than others) but according to his mercy (that is, his Love commended to sinners in his giving Christ to die, and make peace for them by his Blood, when we were Enemies; and caus∣ing it to appear to us, while we were such, and no better than others) he saved us, (that is, reconciled our hearts, and converted us to himself;) and this saving, by the washing of Regeneration, (that is, the vertue and efficaciousness of the Blood and Oblation of Christ, by means of his Mediation made known to us; and his Love there-through streaming,* 1.852 being by the Holy Ghost set home to the Heart: and so also) by the renewing of the Holy Ghost, (who in such discovery, as is said, sprink∣leth the Blood of Christ in the Heart, and thereby speak∣eth peace, and createth or reneweth a new Disposition or Spirit in the Heart.* 1.853) Which washing of Repentance, and renewing of the Holy Ghost, he (by vertue of his Ob∣lation once offered, and his Intercession continued, the Divine Love appearing there-through) shed on us abun∣dantly

through Jesus Christ our Lord, that we being justified by his Grace, (now mark the last end, in which his coming a∣gain is intimated) we should be made Heirs according to the Hope of Eternal Life.* 1.854

Thus doth the Love of God to Mankinde, appearing through the Oblation of Christ, lead to see and enjoy the Ends and Vertues of his Oblation, and therein the Benefit of his Mediation and Intercession; and therewith, and thereby, the Hope of the Inheritance, and Eternal Life, in the coming again of Christ: so precious is the word of the begin∣ning of Christ, to lead into all that follows to be known of him.

2. Tit. 2.11, 12, 13, 14. read the place and minde, The Grace of God,* 1.855 (which is the same with the kindeness and Love of God to Man-ward) saving to all men, (or bringing Salvation to all Men) hath appeared (so, as in its appear∣ing and saving Operations, it) teacheth us (here is the benefit of his Mediation, in extending the Vertues of his Oblation) that denying ungodliness and worldly lusts, we should live soberly, and righteously, and godly in this present world, (now mark the last) looking for the blessed hope, and the glori∣ous appearing of the great God and our Saviour Jesus Christ. And all this large Grace appearing in such saving tendency, with such teachings, and fitness for prevalency therein, grounded and bottomed upon the Word of the beginning of Christ, vers. 14. Who gave himself for us, &c. with which I be∣gan this Discourse of the Oblation, Intercession, and coming again of Christ; and with the same I for this Part end.

In all that is said of the Testimony of Christ, in every Branch, and of all together, it appears, That this Testimony is a Doctrine according to godliness, and hath its natural tendency to godliness, effecting it in all cordial Believers of it: and also, that this Testimony of Jesus, is, The Spirit of Prophesie, The Original of all right Under∣standing, The true, and so best, Enlightner, Teacher, School-Master and Director to all right understanding and speaking.

And ignorance and unbelief of this Testimony, or any Branch of it, specially the first, is the cause of all error: and mistakes about Scriptures. And by this Testimony minded, we may discern what true Faith is, what the Object, what the Medium discovering; what the Believing is, and how it worketh: But I forbear to proceed farther in those things, till I have first minded the degrees of the Revelation of Christ in this Testimony of him, and how it was revealed, evi∣denced, and so made known and taught by degrees, till the whole was cleerly manifested, to be so now taught and believed.

An Explicite Declaration of the Testi∣mony of Christ, &c.

PART III.

CHAP. I.

Of the first Revelation of Christ, and Way of making him known.

THE first Revelation of Jesus Christ was in Paradise, thus:* 1.856 I will put enmity be∣tween thee and the woman, and between thy seed and her seed: it shall bruise thy head, and thou shalt bruise his heel. In which, according to Explication since, is observed,

1. That the first Promulgation of the Gospel, as it was immediate from and by God himself, so it was done in the denouncing the Curse on the Serpent and his Seed; yea,* 1.857 in some measure on the Serpent that was the Devil's Instrument, and its Seed; but in full, and specially on the Devil the old Serpent, with

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his Angels,* 1.858 and those by his Temptations, become of him, and so his Seed, even as the compleating of the Exaltation of Christ, and those that are his Seed; is declared in the de∣nouncing and bringing in the last and great Wo upon the Inhabiters of the Earth, which are the Seed of this old Ser∣pent.

2.* 1.859 That the Seed of the Woman is also so exprest, that it may have a double sense; one a more remote sense, in which it may be carried to all that come of her by a natural concep∣tion; before whom, in the Promise, Hope was set; and of and from among whom, the two Seeds more directly spoken of, are and will be drawn.

And the other sense proper and nigher, and that both princi∣pal, full,* 1.860 and most cleer and direct; and that is the Lord Jesus Christ; for he saith, It shall bruise thy head. It was not thus: The Woman, nor any of her Seed by natural conception (which are every way as much the Seed of Adam, the Man, as of the Woman) of which, no Man can redeem his Brother, or give to God a Ransome for him: But it was, He, even Je∣sus, that was conceived in the Wombe, and born of a Woman and a Virgin, in a supernatural way, without the help or use of Man: which Virgin was of the Seed of Abraham and David, to whom also, the Promise was explicated: and so he was the Seed of David, of Abraham, of the Woman; the pro∣mised Seed, even he that in due time was manifested, to take away sins, and destroy the works of the Devil. And the Holy Ghost hath given us to understand, That this Jesus is that very promised Seed here primely meant.* 1.861 And also here is, in and with this principal, a farther, intimate, necessary, consequential and included sense; namely, That by Seed is meant all those of the Sons of Adam, that by this Grace of God discovered through Christ the promised Seed, are brought in to believe in Christ, and by Faith united to Christ, and reckoned after him, his Seed, and so of one and the same Seed, the same spiritual species or kinde, to enjoy the benefit of all his sufferings and victory, and to inherite with him.

3.* 1.862 The way in which Christ should take away sins, and de∣stroy the works of the Devil, and so enter into Glory, even

by suffering and conquest, by Death and Resurrection,* 1.863 and pouring forth of Spirit, and returning again to triumph: and the way in which those that come to be of his Seed, must o∣vercome and inherit with him, being by the word of the Testimony of him, and by his Blood, not loving their lives unto death; and so through much Tribulation, to enter in∣to his Kingdom. Both these are implied and testified in the very words, It shall bruise thy head, and thou shalt bruise his heel.

4. That as there is enmity between the two Seeds; yea,* 1.864 according to all the whole sense given us, that is, between Christ and the Devil; and so enmity in the Devil against all Mankinde, preserved by Christ: but especially those of Man∣kinde, that are by the Grace of God through Christ, con∣verted, born from above, and so become the Seed of Christ; yea, he moveth all he prevails with to do his will, to be E∣nemies to them also: and so there is enmity between the two Seeds also, as is express, I will put enmity between thee and the woman, and between thy seed and her seed: (where also might be noted, That as Adam in his publick place, was a Type of Christ; so the Woman here a Type of the Church) even so also, as Christ came first in the flesh, and by his sufferings and victory in his Oblation overcame the Devil, and overthrew his first work; so he is by Spirit overthrowing his second work, in which he endeavours to keep men from the know∣ledge and acknowledgement of Christ: and he will come a∣gain in glory, and fully destroy his later work also, and bring all before him to acknowledge him Lord, to the Glory of God: and then shall the Devil and all the ungodly, be over∣thrown; and he, and his Seed shall raign: all which was in∣cluded in this saying, It shall break thy head. And this was opened to, and prophesied by Enoch the seventh from Adam; and so, though mysteriously, yet inclusively, the whole Testimony of Christ was given in this first Revela∣tion.

5. That the fulness and cleerness of the glorious mystery of Christ, and life in him, contained in the Gospel,* 1.865 as first declared, was yet hid with Christ in God; and so to be farther opened, as Christ came to be farther manifested: and

this implied in that word also,* 1.866 It shall break thy head: as the glorious life of Believers is still hid with Christ in God, and will then be manifest, when he shall appear in Glory; when, and not till then, they shall appear in Glory with him.

6. Here in this Revelation, is no mention or intimation, That the promise in this Gospel, was made, given or applied personally to Adam or to Evah, to both or to either of them, or any probability of such a thing: for in all this, the Speech was directed as the Curse to the Serpent,* 1.867 with intimation of the continuance of his malice, chains and limits till his full o∣verthrow and final judgement: and the sentence of the Curse, in sorrow, mortality and death, is in the Speech directed both to the Woman and the Man after this, and the Curse on the Earth, for their sakes also; and so on all Mankinde in this first publick Man: but the promise was fore-made to Christ, that now had undertaken, and intimated here in this word,* 1.868 It shall, &c. The Promise for that divine assistance he should have in all he had undertaken to suffer and do, in the Nature of Man for Mankinde; and the Victory he should have; and so, that Eternal Life he should have in the Na∣ture of Man and for Mankinde, to dispense to all that by the means he useth, believe on him: so that all the promises of God are his,* 1.869 and in him yea, and in him Amen. The Pro∣mise of Eternal Life was made with him first; and with, and to him,* 1.870 for all that in believing come to receive it of him: yea, the Everlasting Covenant was first made with him, and confirmed in him; and so by necessary consequence, for all that should believe in him, and so have him; and in having him, have with and through him Forgiveness of Sins, As∣stance in Services and Trials, the Promises, Everlasting Cove∣nant, and Eternal Life; and so all that is good for them. This is the way of God's giving such good things to Men, to give his Son to them,* 1.871 who was fore-delivered up for us all: and in giving him, with and through him to give the Blessing and all good things, so to Abraham, and so to all o∣ther. And thus is Christ the Everlasting Father of all Be∣lievers, and they are his Generation or Seed. And in this respect also Christ is the first-born, before David, Jacob, Isaac,

Abraham; yea, Adam and Evah: yea, in this respect and relation, he is the Root and Father of them all; yea,* 1.872 he is the Alpha and Omega, the Beginning and the End, the First and the Last, the Beginner and the Accomplisher of every Man's Faith, and bringing in to God: and so of theirs also. And though in his actual taking of Flesh, and so as Man, he was after them and of them; yet the vertue of his Oblation was efficacious with God, and vertuous for Men, from his first ac∣cepting to undertake, and so from the beginning, even in the first moment of Adam's Fall; and so he the first Receiver and Dispenser of the Promises: which in denouncing the Curse on the Serpent, were thus sounded forth in the hearing of A∣dam and Evah. And the knowledge of all this, is very pro∣fitable for us, seeing by it we are taught so cleerly,

First, That the Gospel thus sounded was not by Adam or Evah received by sense, or by discerning of any peculiar interest they had in it more than others of Mankinde, or any betterness in them more than others; but by the Divine Power in the discovery of God's Love to Mankinde, without any difference of one from another, or preferring one be∣fore another, they, as fallen Ones, received it by Faith; in which, it became theirs: and so receiving it by Faith, ac∣cording to the import of the sound, and the Light that was in it; thence Adam in this sight and receit, called his Wives Name Evah, because she was the Mother of all living: and this might well be in a twofold sense; natural, of all A∣dam's Race, because there was hope for them; and spiritual, of all Believers, she happily being the first Receiver, according to that, Where sin abounded, there grace abounded much more.

Secondly, That the Sentence and Curse did pass on them after the Promise and Interposure of Christ the new publick Man, he having fore-accepted to be in that Nature, and under the Law under which they were fallen, that so he might come and bear that Sentence and Curse for Mankinde, and so take the sting and venome out of it, and in due season bring them out: and this also was without difference, for the good of all Mankinde.

Thirdly, That the promise in the Testimony and sound,

lies as open and free for all Mankinde and every of them, as it did for Adam and Evah, that they might believe, and in believing be the Seed of Christ, and Children of their be∣lieving Mother Evah, and so have the same hope.

Fourthly, That we may know, That as the Gospel for the good of Mankinde, was first declared in denouncing the Curse on the Serpent and his Seed: so all the Threats and Curses denounced on the Enemies of Christ and his Peo∣ple, they are Fruits of God's Love, and sure Promises to Believers. And this was the first Revelation given of Christ.

Now also for Evidences and Demonstrations of the Truth and Goodness hereof, besides this revealed Testi∣mony of God, it is to be seen in his works of Creation and Providence:* 1.873 for whereas all was lost, and so for sin to be so far dissolved, as every Creature remaining, to have been as a Curse, Vexation and ruine to Man; that the Heavens and Earth, with the Inhabitants are upheld, and that Sun, Moon, Star, Earth, &c. do serve for the good and comfort of Mankinde, It is through Jesus Christ, and by vertue of his Oblation and Intercession. And so now, and from thence, The heavens declare the glory of God, and the firmament shew∣eth his handy-work. Day unto day uttereth speech, &c. And by these works of Creation and Providence, God shineth forth, and manifesteth to Men his Eternal Power & Goodness, his Being or Godhead, his Wisdom and Love to Mankinde: and these he hath divided to all Nations under the whole Heaven, to serve them for their good, and to such a gracious end: and by these he gives hints of a Ransome and Mediator between him and men; through whom, he that is holy and just is yet so merciful and gracious to sinful and unworthy men, even that they might believe him to be, and to be merciful, and a Rewarder of them that seek him, and so repent, and come in to him; and so far, and in such a sense, the sound of the Gospel is preached in and by the Creation in the whole Earth, and so in and by every Creature under Heaven, to all Nations and every Man. And these two, the rumour of the Gospel as declared in Paradise, and the Evidences of his Goodness in the works of Creation, were the two Mediums

or Books, in which the Testimony of Christ hath been held forth from the beginning, and is to be read.

Yet God did even at the first, in this provision made in Christ, for Men, and for instructing them in this Revelation and these Evidences of him, he chose in him certain Instru∣ments, whom he furnished above others with the Knowledge of the Gospel, as so revealed, and also with Understanding of his Power, Wisdom, Justice, Mercy and Minde, evidenced in his works, that they should teach the same to others, to convert them to God. And these were those who themselves received the Testimony, and were by it led to love and worship God, and desire the Salvation of men; as all the first Fathers, Adam, Seth, &c. who all preached to the World the same Gospel (though not so fully come forth) as we now have: it is in respect of the more full and cleer Demonstra∣tion of it, by the Apostles called, a new Commandment;* 1.874 and yet in respect of the thing it self, the old Commandment, being the same that was from the beginning. And all those first Fathers from Abel to Abraham, are affirmed to have said such things, and to live and die in the Faith thereof, Heb. 11.2, 13, 14. yea, all these were Preachers in the World, A∣dam, Seth, Enos, Cainan, Mahalaleel, Jared, Enoch, Methusala,* 1.875 Lamech; yea, all these at one time, sometime before Noah, Adam, Enoch and Seth, being departed before the time of Noah; but Enos above half a hundred yeers in Noah's time, and Cainan above one hundred, Mahalaleel above two hun∣dred, Jared above three hundred and a half, and Lamech and his Father above five hundred yeers preachers in Noah's time, and Methusalah till the yeer before the Flood came; and then, still Noah and Sem. What all these might do for Gospel-preaching in the first Ages, who can say, with all that received it of them? but preach the same Gospel they did: and so Noah preached, Enoch prophesied, and in Enoch's time Men called on the Name of the Lord: so, as then be∣gan a Profession of his Name, in which they were distinct from the careless and prophane Sons of Men. Such Teachers then provided:

And yet this is not all, for God did endue these Teachers with his Spirit, and went forth with his Spirit in their Mini∣stration,

and the means he did use toward them:* 1.876 so Christ preached by his Spirit in the Ministration of Noah, and with his Spirit did strive long with them; and that the Ministrati∣on and spiritual Motions might take more place, he in his Providence wrought much for them and with them, in sending about and stirring up his Servants to admonish and exhort them,* 1.877 extending mercies to allure them, and while they did hang back, using Judgements and Chastisements, to take down their pride, and break them off their enterprize, and bow their Ear to hearken to the Voice of God in Christ; so that God dealt graciously with the World at that time; and it was justly, for great ungodliness and sinning against the mean; of Grace, overthrown with Water. And the teach∣ing of the Gospel thus revealed, and such Evidences in such manner taught,* 1.878 continued, and was still vouchsafed after the Flood, to the whole World again; and such, as before, the chosen Teachers, as Noah, Sem, Arphaxad, Salah, Eber, Peleg, Reu, Serug, Nahor, Terah, Abraham; and such as through their Teachings were converted and fitted. And how many of these were living together or at one time in divers parts of the World, who can tell? But this we know, That Noah so prayed for, and prophesied of Sem, that im∣plies no less,* 1.879 than that the Church should be in his House, (as God useth to put his Word in his choice people, that are his House, that it may sound forth from them, to bring in others.) And Sem lived five hundred and two yeers after the Flood; so that if he did not out-live Abraham, yet he was living on the Earth, when Abraham offered up Isaac his Son; and he was a Priest and Teacher of God in the Church, and for, and to the whole World: I will not determine, That he was Melchizedec, that blessed Abraham, though probabilities of it enough might be given: nor will I say any thing more of Arphaxad, and the rest; but, That the Gospel thus revealed and rumoured, and the Goodness of God in his workes of Creation and Provi∣dence thus evidenced, being thus taught by those Elders that feared God, was, for the good of all Men, and saving to them, and such as did receive the same, and abide there∣in, were saved thereby, I suppose none questions. And if

we proceed a little farther to the time of Job,* 1.880 which very probable was before Moses; however, not in that part of the World, where the Children of Israel lived: and what knowledge he had of his Redeemer, we may read; and what way they then looked for, and found, the Knowledge of God, their own words testifie: Bildad saith, Enquire,* 1.881 I pray thee, of the former ages, and prepare thy self to the search of their Fathers, &c. shall not they teach thee, and tell thee, and ut∣ter words out of their heart?* 1.882 And Eliphaz gives this as the Reason of their Knowledge, With us are both the gray-headed, and very aged men, &c. and how profoundly they spake of God from the Teachings they had in the works of Creation and Providence, the story shews;* 1.883 though some particular enlargement in use of that Knowledge, they had by visions also: yea, Elihu gives his Instructions to Job, from the great works of God: and the Lord himself did also even by his works instruct Job: so that the Love of God to Mankinde in providing a Redeemer, as declared in Paradise, in the hear∣ing of all Mankinde, as then in being in the first publick Man, to be taught and rumoured to all the World, and the Evi∣dences and Demonstrations of his Goodness in works of Creation and Providence, that all might look to him and be saved: and such as were through the hearing and discerning of his Goodness, brought in to believe in him, and live to him; those his elect and chosen Instruments to teach the Know∣ledge of God in these two Mediums unto others. Whence also Moses, when he writ the Law, yet saith, Remember the dayes of old, the yeers of Generation, and Generation;* 1.884 ask thy Father, and he will shew thee; thy Elders, and they will tell thee. And the Truth revealed in the beginning, and the Evidences of it in works of Creation and Providence, and the Teaching of the Truth from both the Revelation at first given, at the Evidences continued, by those graciously brought in, and chosen into the acknowledgement of it, that others might still come in,* 1.885 hath been God's approved Way from the beginning, and so remaineth to the end of the World: and though other Revelations followed, yet it was still but the farther opening the same Truth: and though other Ordinances and Officers were afforded, yet

it was for farther helpfulness,* 1.886 and no exclusion of these first chosen from bearing forth his Name: and so our Sa∣viour teacheth us to have respect, for assured Truth and Goodness, to that which was from the beginning. And so the Apostles also avouch of their Doctrine, It was from the beginning: and so the Love of God to Mankinde, e∣videnced by Word and Works, taught and shewn forth by Believers, hath been from the beginning. Too blame was he, that, now farther Light is come, would have de∣nied the Death of Christ for All Men, by saying, Christ died not for Cain; for he came not of Cain: for Christ came not of Abel, nor of Joseph or Levi, the Sons of Jacob, &c. Yet sure Christ not onely died for these, but they were saved by him also: and as for Cain, if he was not one that Christ had accepted to die for, his Father would not have instructed him to offer Sacrifice: nor would God have so expostulated with him, and told him, In doing well,* 1.887 he should have been accepted. His wo came by his own stubbornness,* 1.888 in becoming of the wicked One. And all the Fathers mentioned from Adam to Noah, are as much the Natural Parents of all Mankinde now living, as Abraham, Isaac, and Jacob were of old Israel: and that God had a merciful end in making all Nations of Men of one Blood,* 1.889 that they might seek him; and so in con∣verting any, that they also might seek to convert others, is affirmed; and still the prevalency of this Grace in the Heart, is that in which the blessing is met with.

CHAP. 2.

Of the second Revelation of Christ, and way of making him known.

THe second and more full Revelation of Christ, and so the Gospel concerning him, was by God himself imme∣diately to Abraham, Isaac, and Jacob at several times.

If any demand, But why was not this Revelating given to Melchizedec?

I answer, How much was revealed to Melchizedec, is un∣known to us:* 1.890 nor doth God answer or give account of his matters: therefore I list neither to enquire nor study to give an answer, unless this may be taken as one given of God, because that Melchizedec was the highest and choice Type of the Eternal Priesthood of Christ, greater than Abraham, the Blesser of Abraham, figuring out Christ as the Chief, the King of Righteousness, and King of Peace, &c. And Christ knew all, and needed not this Revelation,* 1.891 but was one with the Father in revealing, and he in and by whom it was revealed, he being greater than all, the Blesser, and A∣noynter, &c. But I shall consider what of the same Te∣stimony of Christ fore-revealed and taught, was now more fully revealed to these three, Abraham, Isaac, and Jacob: and this was,

• 1. That whereas the Nations were now multiplied and divided, and many Men and Families in them all, it was hard to know, in whose Loyns the promised Seed (Christ ac∣cording to the Flesh) was; and so, out of which Family or Man, (for there were many, even of Sem his Posterity also) Christ should come. This was now immediately revealed by God himself to Abraham, saying, In thee shall all Families of the Earth be blessed. And, In thee, explicated to be meant,* 1.892 In thy Seed: and so to Isaac after. And again, the same in both Expressions to Jacob. And this Seed in the personality of the Man, as the Root and Fountain of blessing, af∣firmed to be Christ; and in the multiplicity and union in en∣joyment of the blessing in him, to be all that unfeignedly be∣lieve in Christ.
• 2. That in this Seed (which is Christ) all the Nations,* 1.893 yea, all the Families of the Earth shall be blessed: which can be no less, than that there is blessing prepared and given in him for all Nations; that in minding of, and believing in him, they might receive it, according to that Isa. 45.22. and 49.6. Act. 13.47. 1 Joh. 5.11, 12. and 2.2. and also, That in believing on his Name, every of them so believing, do receive, and shall participate of the blessing, according to

• that Joh. 1.12. and 3.16. and also, that there is a time coming, in which all the ends of the World shall remem∣ber, and turn unto the Lord, and worship before him, and sing unto him, according to that Psal. 22.27. and 66.4. and 86.9.
• 3. That for multiplying of this spiritual Seed, in bringing Men into union with Christ,* 1.894 he told Abraham, That he would multiply to him a Natural Seed, a great Compa∣ny, that should come forth of his Bowels; and others, by gracious providence, or proselyting, be put into, and made of his Family; that so, out of much or many People, a spiritual Seed may be drawn, according to that Act. 18.10.
• 4. That God by his blessing and Spirit in the means he would afford him,* 1.895 would multiply to him a spiritual Seed; in such number, that no Man shall be able to number them: and that all this spiritual Seed, shall in all their encrease and nume∣rousness, be one Seed still; yea, so spiritually one, that Christ, and those spiritually united to him, are joynt-Heirs, and in a measure alike beloved of God with the same Love: so that God will bless them that bless this Seed, and curse them that curse it, either in the Head or Mem∣bers.
• 5. That whoever of any the Sons of Men, do in hear∣ing and believing this preparation of Blessing and Life God hath made for us,* 1.896 and given us in Christ, so minde it, that they are thereby led to believe in him, for the Promise of Eternal Life, and the Inheritance which is yet to come; so walking as strangers on the Earth in that Faith and Hope, it shall be imputed to them for Righteousness, and so they count∣ed of the spiritual Seed.
• 6. That Abraham, Isaac, and Jacob, with the Man Jesus Christ,* 1.897 and all his spiritual Seed, shall one day enjoy, in a hea∣venly, pure, peaceable and joyful manner, all that very Land much enlarged, which Abraham saw, and had Liberty to, and did walk in the length and breadth of it, and sojourned with Isaac and Jacob therein; and so the Holy Ghost teacheth us to understand it: but then it will be renewed, and so a new Heaven and a new Earth. And so was Christ revealed,

• and the Gospel preached to Abraham, Isaac and Jacob, these three Fathers. And it was confirmed in Christ to them, by a free, absolute and everlasting Covenant, immediately made with them by God, that gave to them an outward Covenant in the Flesh, as a sign of the Righteousness of the same Faith, for them to testifie with also to others; of which remains to be spoken in treating of the Covenants.

And for the way of making the Gospel thus revealed, known to others, to draw them in to God, it was even all that mentioned in the first Revelation, and the farther Teaching of this revealed Explication, with the Promises and Cove∣nant made, for which God did chuse and approve of these three primely; yea, first and chiefly Abraham, and after and with him Isaac and Jacob, who, though his Sons, yet were with him the Fathers naturally of all Israel, and spiritually of the faithful among them, and in all Nations following. They the first that received, and taught, and walked in the Faith of the Gospel and Covenant, as thus explicately reveal∣ed and come forth. And they, besides the former helps they had in common with all that feared the Lord, as forementi∣oned, were yet more abundantly furnished,

• 1. By God his immediate speaking to them, and ma∣king this Everlasting and sure Covenant fore-confirmed in Christ, personally with them, for themselves and their Seed. Whence he is said to make his Covenant with Abraham, and to remember his Covenant made with Abraham, Isaac,* 1.898 and Jacob, & confirmed with an Oath to them, for them and their Seed, for an Everlasting Covenant to them and their Seed. And the Children of Israel willed to remember the Covenant so made with those three. And God in promising to do the People god, saith, He will remember for them his Covenant made with Abraham, Isaac, and Jacob, with the residue of his Seed. No mention yet that it was or is (though one day in performance it shall be) personally made with them; but onely the same shewn to them; And enabling them as A∣braham's Seed, to believe his performance for Abraham's sake: and no otherwise was this Covenant made with any that is made known to us, till it was with David more explicitely in respect of the Kingdom: but to these three it

• was so made, and they thereby so abundantly furnished to teach it.
• 2. They were marvelously and supernaturally enlightned in the knowledge of it, in their believing: so that Abraham saw the Day of Christ,* 1.899 and rejoyced, (and we may suppose the same of Isaac and Jacob, though our Saviour had not occa∣sion then from the Jews words to mention them) so that they were abundantly fitted to preach this Faith and Covenant unto others.
• 3. They had also an outward Ordinance called Circum∣cision, as a sign and seal of the Righteousness of the Faith they had received,* 1.900 and were to teach; that they might so wit∣ness the Truth, and disciple their Children born of them, and by gracious providence brought under their tuition and government; and so teach them to attend on God in his way, who in such attention would in due season circumcise their hearts, that thus they might be the Fathers of all that believe.
• 4. They were enabled by Faith to walk as strangers in this very promised Land,* 1.901 not building Cities in it, nor having of their own the possession of a foot, (onely a burying-place bought with their money) yet did they believe to enjoy that very Land according to the promise; and by the pre∣paration of it for them, and Promise of it, and Gift of God to them, believed, they did wait, and look for it: in which Faith, they both lived and died; believing, That they should be raised again, and possess in due season. And so as A∣braham at first in the Faith of the Gospel, as set forth in the first Revelation, went at God's Call into that Country, not knowing whither,* 1.902 till he came there, even by Faith: so he lived and walked in that Land by Faith, as farther enlarged, according to the Revelation explicated to him in that Pro∣mise given him again and again.* 1.903 And after the Covenant was made with him, he lived and walked in that Land, by Faith enlarged according to it, for one yeer himself; and after with Isaac all his dayes: and he with Isaac, and Isaac with him, lived in this Faith all the dayes of Abraham: and Isaac was sixty yeers old when Jacob was born, with whom he then lived in that Faith all his dayes: and Jacob that was

• with him, and after him lived in that Faith with his Sons, was an hundred and thirty yeers old, when he stood before Pharaoh in Egypt.* 1.904 So that their sojourning in the Land of Promise, or promised Land, which they are one day to pos∣sess, was one hundred ninety and one yeers after the Cove∣nant made. In which time, they taught the Faith thus en∣larged to their Children, and them so to live in it: which remained with the spiritual Seed. But after Israel was come into Egypt, they began quickly to be defiled with the I∣dolatries of Egypt, and then they sojourned (not in the Land of Promise as their Fathers did, but) in the Land of Egypt four hundred and thirty yeers,* 1.905 of which four hundred and thirty yeers after the Fathers living in the Faith of the Covenant one hundred ninety one yeers, the Apostle speak∣eth, for so long it was still confirming to them; and they in be∣ing so furnished, have taught the same.

CHAP. 3.

Of the third Revelation of Christ, and way of making him known.

THe next Revelation of Christ was in Moses time,* 1.906 and it was both immediately to Moses, and mediately by him to Israel: and this was in divers manners, and at divers times, or by divers parcels: as to say,

1. By divers types, shadows, and figures immediately appointed by God to Moses for the people,* 1.907 and mediately by him to the people: as to instance,

1.* 1.908 The way by which Christ should make Peace and A∣tonement for the sins of Men, that he might have them into his dispose. This was figured out by Beasts slain and offered to God in Sacrifice for sin, and the High-Priest entring into the Holy of Holies once in the yeer to make Atonement for all Israel: as Christ was by his death and bloodshedding for our sins, and offering himself a Sacrifice to God, entering in∣to

Heaven by his own Blood, to make the Atonement, and obtain eternal Redemption.

2. The way how he communicateth unto Men, this Peace and Atonement,* 1.909 and Redemption, and maketh them par∣takers of the benefit thereof in the extention of his Grace and Spirit, making it known with the Fruits thereof, gaining in to believe; and so sprinkling the vertue of his Blood and Sacrifice on their Heart and Conscience, thereby wash∣ing and comforting them: this figured by sprinkling the Blood and the Water of Purification on them with a Bunch of Hyssop.* 1.910 Whence that Prayer, Purge me with Hyssop, &c.

3.* 1.911 The way how people may come to, and partake of the benefit of all this Grace in him and by him dispensed, name∣ly, by looking to him, attending his Voice, approaching to God by him, through his Sacrifice and Propitiation made, yield to and receiving in by Faith, his Blood sprinkling, and Water of Purification, so drawing nigh to God by him: this figured by their so looking to, and approaching to the Ta∣bernacle, and observing those Rites aforenamed.

4. That Christ is wonderfully filled with Power, Spirit, and Authority, and all riches of Grace, to be all to us, and work all in us, for Peace, Purity, Union and Communion with God, he having our Nature in a personal Body, in which he hath by Sacrifice made the Atonement: and the ful∣ness of the Godhead now dwelling in him bodily,* 1.912 He is the Tabernacle, Temple or House of God, in whom are all the Treasures of Wisdom and Understanding; in whom dwells the fulness of the Godhead bodily: in and through whom only God is to be worshipped: and such a House he is, that all that believing in him, are united to him, and worship God in him, are made of the same spiritual Tabernacle, Tem∣ple, or House. This figured by their Tabernacle or Temple, made according to the pattern given of God, and the En∣joynment of them to come and worship there, looking to∣wards it.

He is also the Altar on which all Prayers and spiritual Sacrifices are to be offered up to God.* 1.913 This was fi∣gured by that one Altar, to which their Sacrifices were

to be brought, and upon it to be offered, and on no other.

He is the Propitiation, the Covering, or Mercy-Seat,* 1.914 where all the Righteousness in Mercies and forgiveness, and the Oracles of God are to be met withal. This figured by the Mercy-Seat they had in the Holy of Holies.

He also is the great High Priest,* 1.915 that once for all hath made the general Atonement, and by vertue of it, remaineth an High-Priest of good things to come, interceding for Trans∣gressors; and in special manner, for all that come to God by him; perfuming their Prayers with his Incense, and returning Answers of Blessings to them: and this was figured by such-like things appointed the High-Priest to do for them:* 1.916 for Christ did not naturally descend from Aaron or Levi, or any of the Priests of the Aaronical or Levitical Race, nor was he of that Order, nor was he called by Men, Ecclesiastical or Civil to his Priestly Office; but was immediately made and called to be a Priest by God himself; which was figured though most lively, in Melchizedec, yet also in God's imme∣diate calling of Aaron, to be their first High-Priest.* 1.917 Jesus Christ hath for his inferiour ministring and spiritual Priests suitable to his Order, those all, and onely those, that through the Knowledge and Belief of his graciousness are born from above, and united by Faith to him, and so become one in and with him. And this also was figured by appointing those onely to be Priests, according to the Order of Aaron, which came of him, and were his Sons by Birth in a natural descent; any many other types and figures, which I here omit; onely I will minde one general Type more, for,

5.* 1.918 The manner and time of God's beginning to manifest the things of Christ, and dispense thereof to the Souls of men, namely, when by the Ministery of Christ in the Gospel, he calleth them out from the Power of Satan, the Prince of the Air, and therein out of the darkness and bondage of, and Uni∣on and fellowship with the world, that lieth in the power of the wicked one; at, and against which, the Devil rageth and laboureth to oppose: and the World led by him, is angry, and joyneth with him in oppositions, by deceits, pressures and persecutions; yet those that follow the conduct of the Spirit in the Gospel, believing in the Blood, and accepting

of the Cross of Christ,* 1.919 are through the same, even in shame and sufferings, saved, and so brought into the Wilderness, as being strangers to, and in this World, and on the way to the heavenly rest, while the Enemies and Persecuters are by the same appearance of God in the Cross of Christ, tumbled back and overthrown: and all this typed out by God's bringing the people out of Egypt by Moses, and the rage and opposi∣tion of Pharaoh in his oppressions, and cruel withstandings of Israel, and the Egyptians joyning with him therein, to keep them from departing out of Egyptian servitude; and when they were led out, pursued them, to bring them back again, till they were overthrown in the same Sea, by which God preserved Israel, and brought them to believe his word, and sing his praise.

And this saved people that then believed his words, and sang his praise; some of them in minding his goodness were united by Faith to the word of the Lord; and so had a Spirit of Faith,* 1.920 and followed the Lord; and these were his Elect and Chosen: some deviated from the Faith, waited not for his counsel, and so believed not his words, but fell a lusting, and so to murmuring, and tempting God, and provoking him with grievous sinning,* 1.921 and were according to the height of their provocations, overthrown and destroyed in the Wil∣derness. And these were types and figures of the different demeanor of many brought out of the darkness of this World into the Light of the Gospel, and the Faith and Pro∣fession of Christ, and so of God's different proceeding with such; and so who are his elect and chosen, and whom he will reject and reprobate. All these and much more was shadow∣ed out by types and figures to Israel, and remain in the Re∣cord instructive to us; and though Types be short of Truth it self, and have their dissimilitudes also, yet what by simili∣tudes they were to shadow out, is really true, and to be found in the Truth, which is Christ, and the things of Christ: but they had not onely discovery by shadowing types and fi∣gures, but also they had,

2. A more cleer Revelation of the Gospel, and that was by an immediate inspiration of it to Moses, and a mediate Declaration of it by the Spirit of prophesie in Moses to the

people, and this with some Explication of the Gospel, fore∣preached concerning Christ, and now also,

• 1. Concerning his person, that he should come in the flesh, that he should come of one of those very Israelites,* 1.922 that he should be very Man, that he should be like unto Moses the great Prophet and the Mediator, having neerest familiarity with God, knowing the whole minde of God; and that he should be meek, patient, loving, merciful and faithful, and declare all the counsel of God; and that they should hearken to him; and whosoever hearkned not to him shall perish. A Prophet, saith he, will the Lord thy God raise up to thee, from the midst of thee, like unto me, &c.
• 2. Concerning all true Righteousness and Eternal Life, that it is to be found in Jesus Christ, that promised Messiah,* 1.923 and received by Faith in him, whose work for Mankinde is so compleat, his Goodness and Grace so evidenced, and ex∣tended so nigh to the heart, that there needs no enquiry for any other help or strength, but onely believing according to the Demonstration given for that end; and that the end of the Law given, was in one part of it, to discover the righteous Affections and Services, to which men were by it obliged; that seeing their sins, and desert of the Curse, they might be humbled, and say Amen to the Curse sentenced: and yet, without inquiry of any other imaginary help, look to Jesus, that was to come, and believe in him, which was typed out to them in the other part of the Law, that in observance thereof, they might without resistance in those observances look to Christ typed out by them, and believe in him, and look to him: and this was the right doing of his commands: for the end of the Law for Righteousness is Christ.
• 3. Concerning the Kingdom, that God will judge his peo∣ple,* 1.924 and avenge the Blood of his Servants, and appear in his excellency for their help: And then Israel shall dwell in safe∣ty alone, and a fountain of Jacob upon a Land of Corn and Wine: also his Heavens shall drop down dew. Happy thou, Oh Israel; who is like unto thee, Oh people saved by the Lord? &c.

Now the Revelation of Christ thus far come forth in the three Branches of the Testimony of him, the means and in∣struments

approved of God for making all this known, that Men might discern, and believe, and enjoy the benefit of this Grace of God, and come to enjoy the Hope given, that, and those fore-approved from the beginning remain so still,* 1.925 that is, the Report by the Elders of the Gospel fore-given, the Fathers teaching the Children, and Neighbours one ano∣ther; and all to consider the works of Creation and Pro∣vidence, and to remember the Covenant made with their Fathers, and God his remembrance thereof, and now farther to remember and heed the Covenant that God hath made with them, which he did not make with their Fathers, that they may minde and observe the ends and uses of it; that so in obedience to God, they obey their Mediator, and Law-giver, and Prophet Moses, and attend the Ministration of their Priests and Levites, and observe and do all the Statutes and Ordinances appertaining to them, about the Taber∣nacle, Altar, Sacrifices, and Purifications, till the Truth of all came to be fulfilled in Christ, in whom the Truth remains for ever.

But now, as the Revelation was more full, and the Ordi∣nances and Observances more than before: so God in Christ, for this Revelation of him, chose some more peculiar instru∣ments for this Business also, to teach and lead the people to the right knowledge and observance of all this, that they might enjoy the benefit: and these chosen Instruments were,

Moses to be the Law-giver, and Mediator, and Prophet, to begin and set all in order to and for them, as the Record is plain he did, and how he was furnished with neer familia∣rity with God, and inspiration of his Spirit and Minde, and enabled to know and write both all this Revelation and Law, and all that was meet to be known from the Beginning of the Creation: and with what wonders God confirmed all his Doctrine, is to be seen in those five Books writ by him: in which,* 1.926 though his Person was taken away, yet he in that Prophecy, Narration, and Law, and Instruction for Faith and Observance, continued with them in all Ages, till Christ came.

Aaron and his Sons, and the Levites to help; and so the

Priests and Levites, for ministring about the holy things in Sacrifices, Incense-Burning, Atonement-making, Purificati∣ons,* 1.927 and such-like Temple-Services, for themselves and for the People; and also to teach the People the Laws there∣of.

And these were not onely chosen, but furnished also, even with spiritual blessings of Pardon, Purity,* 1.928 and Consolation for themselves and others, to bless in his Name; yet were they not so blessed with spiritual Blessings in spiritual things in heavenly places, so spiritually to dispense blessing, as the first Trusters in Christ after his Resurrection were: but the spi∣ritual Blessings they were blessed with to dispense, was in ma∣terial things in earthy places, which of themselves did reach but to the purifying of the Flesh. And the spiritual Blessings were received in looking up through these to Jesus, that as then was to come to fulfil the Truth typed: but ma∣terial and earthy things to minister with, they had; and so were furnished there-with, having a material Tabernacle or Temple, a material Altar and Mercy-Seat, Laver, Incense, Sacri∣fices, Purifications, Order of Priests and Levites; yet were not these all in one (as the spiritual things the first Trusters in Christ had) but each distinct from other:* 1.929 their Temple was not their Altar, nor their Altar their Laver, nor any of these the Mercy-seat, nor any of these the Sacrifices, nor the Incense, nor any of these the Purifications; nor yet were any of these the Priests, but the Priests to minister these; & they all distinct, each by it self, not the other: and for the furtherance of Faith and Obedience, they had some Prophets. And these writings of Moses, with their Prophets; and these instructions of the Fathers, Elders, and godly Ones, all Israel, and all that fear God, are ever to attend to. And all this Temple-Worship, in Sacrifices, and Purifications, and Observances in attending the Ministration of the Priests and Levites, according to the Mosaical Institution, were all Israel to attend and observe, till Christ came and offered up the acceptable Sacrifice:* 1.930 and in that attention, blessing was to be met with, and God would be an Husband to them; but if they despised, would not regard them: and in these things they were preferred before all other Nations.

And though this was an abasement to the Gentiles (till Christ his first coming) for their slighting and abuse of all the means so long continued to them, and a taking down of their pride; yet was it not an exclusion of them wholly from Eternal Salvation: for if, according to the Demonstrations of the good∣ness of God in the Light and means he afforded to them,* 1.931 they or any of them (though the light and means were small, in com∣parison of these) did repent, believe, and so fear God; such were accepted, and should be eternally saved: yet did these means given to Israel, exclude all other Nations from fellowship in the Commonwealth of Israel,* 1.932 and so from having a right and open profession of God in his true outward worship, and en∣joyment of such instructives and ready means to come to Christ, and so to God by him, unless any submitted themselves to come in to them, and be circumcised, (which was free for any Nation to do;* 1.933) and so they should be one with them, of the same Family and Nation, have the same Law, and the same Priviledges:* 1.934 so that great were the Priviledges of Israel above all Nations, for the means vouchsafed to them, to know and enjoy God, and his Name put on them, and his presence with them: so as to them was given the Word, Statutes and Oracles of God; to them pertained the Adoption, the Glory, the Covenants, the giving of the Law, the Service of God, and the Promises; so that Salvation in the Promise was nigh them, that in minding it, they might be born of the Promise, and so receive the Adoption by Faith, and live to God, and be eter∣nally saved, as were all the Children of Promise: but such as did not so believe, and receive his words, &c. should not be eternally saved. So far the Testimony of Christ was then re∣vealed to Israel; yet it pleased God after, to give to them some more cleer revelation of some particulars concerning Christ, that were at first included, and already hinted forth in the same Testimony.

CHAP. 4.

Of the fourth Revelation of Christ, and his Kingdom.

IT pleased God yet further to enlarge and cleer up more this Revelation of Jesus Christ to David, and by him to Israel; and to David he revealed the same, both by inspiration to himself, and by Vision, and also by the Spirit of Prophesie in Nathan for some part: and so we finde revealed,

1. The Oblation and Sacrifice of Christ,* 1.935 and therein his Sufferings, Death, Resurrection, Ascension, sitting on the right hand of God, and pouring forth the holy Ghost to men, that they might turn, &c.

2. The operations of his Grace in a blessed Man,* 1.936 and his preservation of him; and what true blessedness is.

3. The coming again, and Kingdom of Jesus Christ; yea, if, as those skilful in the Hebrew say, the Book of Psalms is di∣vided into five Boeks, the first ending with the 41. Psalm, the second with the 72, the third with the 89, the fourth with the 106, the fifth with the 150; We do minde and perpend, every Book of them speaketh of all these things; and so of the Testimony of Christ in every Branch of it, in one place or other. And thence it is they are so often spoken over again in the whole Book of Psalms: but that I have specially to note in this Revelation, is the more explicite Revelation of the Kingdom then ever was before. And so for the Kingdom, the King and his raign; by his Spirit in Nathan he said,* 1.937 I will appoint (or ordain) a place for my people Israel; and will plant them, that they may dwell in a place of their own, and move no more, (and they shall dwell in their place, and be moved no more) neither shall the children of wickedness afflict them any more as a∣fore-time, (as at the beginning,* 1.938 and since the time that I commanded judges to be over my people Israel, and have caused thee to rest from all thine enemies.) Morever, I will subdue all thy enemies. Furthermore, also the Lord telleth thee,* 1.939 That he will make

(or build) thee an House. This is not like the Promise of the Law,* 1.940 and Covenant made with the House of Israel; but altoge∣ther gracious, free and absolute, like that made with Abra∣ham, Isaac, and Jacob. And here also it is evident, That Jo∣shua gave them not the Rest in Canaan, according to that promised to Abraham: and it is also evident, That though David was now raigning over Israel in Canaan; yet he had it not according to the Promise made to Abraham, but in that respect counted himself a stranger in it, as all his Fathers were. And this is manifested, all Israel never yet was so planted in it: and so it is a thing to come, that shall surely be: and the House here promised, is neither the Tabernacle built by Moses, nor onely the Temple after built by Solomon, (though these were types) nor was it only to have a great Name,* 1.941 with a great and famous Posterity, to be great according to the great men on the Earth; for so David was already: but an House not builded by men according to the directions given of God; but built by God himself, and his Son Jesus Christ: and so also an heavenly City of God's building & making, and not Man's. And it farther appears, That before this be done, David must die in the Faith, and sleep with his Fathers, and rise again, and stand up in his lot, as Daniel; and then that will be fulfilled, which God promised David, saying, And thine house and thy kingdom shall be established for ever before thee:* 1.942 thy throne shall be stablished for ever. And so we are led to understand that is said,* 1.943 I will set up thy seed after thee, which shall proceed out of thy bowels, and I will establish his kingdom: (thy seed which shall be of thy Sons.) Take both expressi∣ons, and it will appear, That this in the figure or type was meant of Solomon; but in the Truth it is clearly and evidently meant of Jesus Christ,* 1.944 the Son of David and of Abraham; and so it's said, I will raise up thy seed after thee, which shall be of thy sons; and I will stablish (he saith not their, but) his king∣dom; he shall build me an house, and I will stablish his throne for ever, the throne of his kingdom; and I will be his Father, and he shall be my Son; and I will not take my mercy away from him, as I took it from him (that is, Saul) that was before thee: but I will settle him in my house, (that of my building) and in my kingdom, (that of my immediate giving) and his throne shall be established for e∣vermore:

(which was never yet performed to any of David's natural Race, that said) if he commit iniquity, &c. May shew the justness and removing those that were types; but is no let to him that is here principally meant; which is Jesus Christ, that came of David in a supernatural way. And so David by the Spirit understood, saying,* 1.945 Thou hast spoken also (that is, besides the present house he had) of thy servants house (he saith not onely to continue, but) for a great while to come: and so his following prayer includes both: and it is affirmed expresly to be meant of Jesus Christ, the Son of David, and the Son of God, that this Kingdom and Throne is to be given to him: as for those natural Sons of David of that Kingly Race, if they had not committed iniquity, they might have held the earthy Kingdom till Christ had come: but iniquity being found, they came to a lessening of the largeness of their King, and so to captivity, &c. such, as in which the Covenant seemed made void, yet the Truth remains in Christ and to him, and at his coming will be compleatly fulfilled, as according to all this vision Nathan spake to David; yea, God spake the same in vision to David, Psal. 89.* 1.946 how he would exalt him; and there brings in Christ under his Name, as he had before done to Abraham, and shews how he will beat down his Foes, and make him higher than the Kings of the Earth; how his Seed shall indure for ever, and his Throne as the dayes of Heaven: yet here in this Life, if his Children forsake God's Law, and walk not in his Statutes, he will visit their Transgressions with the Rod, and their ini∣quity with stripes, but his mercy he will never take from him, nor suffer his faithfulness to fail; his Covenant he will not break, &c. once he hath sworn, &c. he shall have his Seed still, and his Seed shall endure for ever, and his Throne as the Sun before him, it shall be established for ever;* 1.947 and of this he speaketh, Psal. 132.11, 18: and also in 2 Sam. 23.1, 5. where mentioning the Ruler, what a one he shall be, and the excellency of his Raign; David confesseth his house in his own personal Raign, was not so with God; nor in his na∣tural Race, did the Lord make it so to grow: yet saith he, He hath made an everlasting Covenant with me, (he saith not, with my house, as then it was, but with me) ordered in all things, and

sure; and professeth for himself) this is all my salvation, and all my desire. And David by the Spirit filled with the Knowledge of this Kingdom of Christ, God did still by inspiration of his Spirit reveal to him, and he by that Spirit spake of Christ the Anoynted, the true David and Solomon; the Son of Da∣vid, the Son of God, the great King, of him he saw and fore∣told.

The great opposition and raging conspiracies that would be against him in his first coming in the flesh,* 1.948 and spiritual evi∣dencing thereof, to draw men in to him: and this by Jews, Gentiles, Rulers and People.

The great sufferings that he should undergo by great and small,* 1.949 their laughing, scoffing, shaking the head at him, piercing his hands and feet, parting his Garments, giving him Gall and Vineger to drink, &c.

The Treason of Judas,* 1.950 one of his chosen Apostles, and the overthrow of that Traitor that rewarded evil for good.

His Death and Resurrection, Psal. 16.8, 9, 10, 11. Act. 2.31. and 13.33.

His doing the whole will of God, and so ascending to Hea∣ven,* 1.951 and offering the acceptable Sacrifice, and then sitting at the right hand of God, receiving immeasurable fulness of Spirit in the Man, and for Men; and so extending thereof to the re∣bellions, that he might dwell with them: and to that end, raising up many Preachers to declare his Name, &c.

His coming again,* 1.952 and sitting upon his Throne and raigning, and the coming of his Saints to raign with him, and the great overthrow he and they all shall give to all the worldly Powers that stand against him; and then the flourishing E∣state of his Kingdom in Jerusalem, and over all the Earth: and this largely in the last Psalm, which he sung, and com∣mitted to the Church,* 1.953 and most probable at the same time with that 2 Sam. 23.1, 5.

Yea,* 1.954 the time of this his building up Sion and raigning, to be even then when he shall appear in his glory.

All this, and much more, with the gracious requirings and operations of this Grace believed, was revealed to David; and he being filled & furnished with the Holy Spirit, hath de∣clared the same, and left it upon record in the Book of Psalms,

and so I leave it and the residue, for such as desire the same, to read there. And so there was now a great explicite and cleer Revelation, in which also was opened and interpreted to them the meaning of, and the Truth typed by their Sacrifices and other figures and shadows; yet it pleased God still to give more revelation of Christ, and to explicate the Testimony in particulars more.

CHAP. 5.

Of the fifth Revelation of Christ, and the things of Christ.

IT pleased God by his holy Spirit to be still revealing Christ, and the things of Christ, in and to the following Pro∣phets;* 1.955 and by them to Israel and Judah, and that so fully both of his first coming and second coming, that there is no∣thing of the things of Christ, as then to come, but it was re∣vealed to and by them: as to instance some:

1. The Messenger that should go before his face, or in his presence, to prepare the way before him;* 1.956 and the Doctrine in crying down all flesh, and exalting the word of the Lord by which he should do it, and the sudden coming of the Lord on the appearance of this Messenger, which is now evidenced to be John Baptist.

2. His own first coming and living among men, his Mini∣stery, Sufferings, Victory, and Works, in each particular,* 1.957 as to say a little, his birth into the world, of a woman, a Virgin of the House and Seed of David; his birth in Bethlem-Ephra∣tah in Judah; yea, his flight into, and return out of Egypt, Hosea 11.1. Mat. 2.15. and the slaughter of Rachel's Chil∣dren on that occasion in Bethlem. His return to Nazareth, and manner of living among men, Isa. 53.2, 3, 4. Mat. 2.23. Luk. 2.51. Joh. 1.46. & 7.52. Mar. 6.3. His Ministery, his Miracles and Patience, Isa. 42.1, 8. Mat. 12.1, 18. His Parables, Psal. 49.1, 4. & 78.2. Mat. 13.35. His Zeal for

purging the Temple.* 1.958 His Meekness and riding on an Ass, and a Colt the Fole of an Ass, Zach. 9.9. Mat. 21.1, 10. His being sold for thirty pence: the scattering of his Disciples from him, Zach. 13.7. Mat. 26.31, 56. His being scourged, and crucified between two Thieves, Isa. 50.6. & 53.12. Mat. 27.26, 38. Yea, his Death, Burial and Resurrection, and his Sacrifice offered: his being filled with knowledge; and, his Mediation on that account, or by vertue there∣of: yea, his being God-Man in one Person, Emmanuel, God with us.

3. That in respect of all this which he hath suffered and done,* 1.959 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 Sal∣vation 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 Abra∣ham'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 spi∣ritual 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 ano∣ther 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,* 1.960 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,* 1.961 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 un∣derstand and embrace, and so repent and turn; and so to pre∣pare 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,* 1.962 the Jews and Israelites, even all the twelve Tribes of Israel, shall by some instinct, or motion, or medium used by the Lord, be stir∣red 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 Eu∣phrates,* 1.963 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,* 1.964 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 peo∣ple

to inhabit, and make in performance the new and ever∣lasting Covenant with all the People; and then shall he re∣ceive the Kingdom from the Father, and sit upon the Throne of David, even in Jerusalem: and all Nations shall be ga∣thered 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 King∣doms 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,* 1.965 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, un∣less 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, Re∣surrection, Ascension, and being contained in the Heavens till the time of the restitution of all things;* 1.966 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 Sa∣muel, but also all the holy Prophets that followed, have spoken and fore-told of these dayes,* 1.967 (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 per∣formance began, and then of no other but the same things in cleerness and mystery opening, manifested. And as God chose these Prophets,* 1.968 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 wri∣ting; in which it, and so they are still with us, in viewing

of whose writings, we may discern that all the Sriptures testi∣fie of Christ.

CHAP. 6.

Of the next and sixth Revelation of Christ, his person and personal coming in the flesh.

THe next Revelation of Christ was of his person and per∣sonal coming in the Flesh, who he was, what a one he was, and wherefore come, &c. and this was first to Zachari∣as, by an Angel;* 1.969 declaring his Son that should be called John to go before him in the Spirit and Power of Elias, &c. him before whom he should go, the Angel, called The Lord their God; then by the Angel to the Virgin Mary her self, declaring his conception and birth; and who,* 1.970 and what a one he should be, and that he should have the Kingdom of his Father Da∣vid: then by the holy Ghost in the Prophecy of Elizabeth, my life of Zacharias: then by the Prophecy of the Virgin Ma∣ry, the Mother of Jesus: then by the Prophecy of Zacharias being filled with the holy Ghost: then by an Angel to Joseph, the espoused Husband of the Virgin Mary: then to Shep∣herds by an Angel, with a multitude of Angels confirming the same, declaring his birth, with the day and place thereof; and that he is the Saviour, even Christ the Lord; and this ti∣dings of great joy which shall be to all people. And then by the Shepherds when they had both heard and seen, unto others: then by old Simeon, who had it revealed to him, and was inspired by the holy Ghost,* 1.971 and came and took him in his arms, and declared him to be God's Salvation, which he had prepared before the face of all people; a light to enlighten the Gentiles, and to be the Glory of his people Israel.* 1.972 And then by one Annah, a Prophetess. And after all this, by cer∣tain wise men, that came from the East to Jerusalem, being di∣rected to him by a Star,* 1.973 who declared him born King of the Jews, and worshipped him, and offered him gifts. And af∣ter

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all this, to John the Son of Zacharias, declaring this Je∣sus to be The He,* 1.974 The Christ, &c. to which John the Word of the Lord came at that time mentioned.

Thus, and in many things now came to pass, according to fore-prophecies, Christ was declared to be already begun to be come in the Flesh, and to be the Son of God, and the Son of David, the King of the Jews, and the Saviour of the world, the great Prophet, and Messiah promised: and, that this very Jesus, that was born in Bethlem of the Virgin espoused to Joseph, and seen of the Shepherds, and taken in the arms of old Simeon, and witnessed to by Zacharias, and John his Son; even this very Jesus is he, even the Christ, &c. and ready to set on his work. And now the person of Christ thus come, and thus witnessed and pointed out who he is, and that he was personally on the earth, and ready to set on his great business doing; and that that very Jesus is he, is more than ever was so revealed and manifested before, and the beginning both of the performance, and the more cleer o∣pening of all the prophecies that have been of him from the beginning, and so light began to shine forth more cleer∣ly.

And now in this Revelation of Christ, and for making him known according to this Revelation,* 1.975 to prepare men, that they might come into the acknowledgement of him, it pleas∣ed God to chuse in Christ the Messenger of the Father, and his own Messenger also fore-purposed, and now declared to be his immediate Fore-runner, to go before his Face, to prepare his way: and him he approved for this Ministration.

And for this blessed Ministration, he was abundantly fur∣nished, in that he was filled with the holy Ghost from his Mo∣thers Wombe; and was confirmed by all the Declarations and Prophecies fore-mentioned, given to him by the Spirit in the Prophecies and Instructions of his Father, and was himself indued with the Spirit and Power of Elias, to go on in his Ministration before the Lord; and had the word of the Lord came to him, revealed, and inspired by God into him, both in the Doctrine he had to teach, and how to apply it, to his hearers, and also commission to testifie the Truth of it, by baptizing with water. And in this receit of the Word of

the Lord that came to him, he received his Commission to set on the business of preaching and babtizing, and so did set on it in the fifteenth yeer of the raign of Tiberius Caesar,* 1.976 when Poutius Pilate was Governour of Judea, and Herod the Te∣trach of Galilee, and Annas and Caiaphas High-Priests; and what his Testimony and Doctrine was, appears in that which is re∣corded, of what he taught and delivered, to be,

1. That Jesus Christ is the Word, that was in the begin∣ning with God, that was God, and that was with God,* 1.977 by whom all things were made, that are made; and that this same Word was made Flesh, and dwelt among them, Emmanuel, God with us, in our Nature and for us, even he that was promised and manifested to do that great work for taking away our sins, and destroying the works of the Devil:* 1.978 so that in him is Life, and the Life is the Light of Men, and he is the true Light that enlightneth every one that cometh into the World.

2. That he is the onely begotten Son of God, and yet very Man, full of Grace and Truth: and being in the heart,* 1.979 minde and bosome of the Father, knowing all his counsels, and be∣ing one with him in his will and design, and so in all his de∣crees and purposes; and as Man, having commission from him, he hath revealed and declared him so, as in knowing him, his minde is to be known.

3. That he, the Man Jesus Christ, being the Son of God,* 1.980 and perfect Man, the Mediator between God and Man, full of Grace and Truth, declaring the Father, he is so loving to Man, and so bountiful to all that receive his Declaration, and so believe on him, that he giveth them of his own Priviledges, even to be the Sons of God, and so dispenseth to them of his own fulness; so that as the Law discovering sin and sen∣tencing to death; and that part of it also, which by types and figures in Sacrifices and purifications, shadowing out a better hope to be looked to in Christ to come, though afar off, came by Moses; even so Grace and free favour in forgiveness of sins and delivery from death, and truth in receit of, and en∣joyment of true righteousness, peace, quickning, purity, & hea∣venly riches came by Jesus Christ, even in all times past; and so now more fully and cleerly doth; so, as though he came after

John, yet he is preserred before him; yea, he was before him, so, as now he is come, John and all the residue of Believers, then and since, even we of his fulness have received, and Grace for Grace: for the Grace of God in Christ, by vertue of his Sacrifice, which God hath graciously accepted of him for us, we receive the Grace of Faith to believe, and therein remis∣sion of sins, and so Grace for Grace; yea, this, and so one, to make us meet to receive another, and that to make us meet to receive more still, and so Grace for Grace, plentifully one heaped upon another:* 1.981 yea, as Moses had a Law of Works to nurture the people towards Grace; so we a Doctrine of Grace, and Law of Grace, to teach and lead people to partake of Grace.

4. That this Jesus Christ is the Lamb of God, (the sin-offering and the true passover) which by vertue of his sacrifice medi∣ating, taketh (or beareth) away the sin of the world,* 1.982 that by his own death and sacrifice offered, takes (and now hath taken) sin out of the way, removed the contradictions that were in the mid-way between God and the world of Mankinde, and made peace, that it may be preached to them; and that by ver∣tue of his blood and sacrifice,* 1.983 hath fulness, fitness, authority and readiness to take sin out of the consciences and nature of Men; and by his Mediation procures forbearance, patience and mercies to sinners to lead them to repentance: being he, and onely he, set forth for that end, the propitiation for the sins of the world, in whom there is blessing for all Nations; and that by spiritual application of his Blood, he doth so take sin away from all that in believing come to him for it; and that he is neer at hand to set up his spiritual Kingdom, the fore-runner of his Davidical Kingdom.

5. That the Father loveth the Son, and hath given all things into his hands,* 1.984 and immeasurably filled him with the Spirit; so that whoever believeth in him hath everlasting life; and be that believeth not on him, the wrath of God abideth on him. This Doctrine was John filled with to teach.

And with this Doctrine he was to throw down the Mom∣tains, exalt the Valleys,* 1.985 cry down all Flesh, and exalt the Word of the Lord, and so to call Men to Repentance and to Faith in Christ, and so to newness of life; assuring them, that

Christ would baptize them with the holy Ghost and as a wit∣ness of the Truth of this Doctrine, and that Christ was at hand, and shortly to be manifested to Israel, he did baptize with water unto repentance, and so discipled all that came to him, and refused it not.

Yet did he not in the beginning of his Ministration, point out which of all the Sons of Men was that Man that is the Christ; so he shewed not which was the Person of our Lord Jesus Christ, till he was especially fitted, and directed, and commissionated for that also, by the direction of the holy Spirit, by communication with Jesus Christ himself;* 1.986 and seeing the Spirit of God descending like a Dove, and lighting on him, and hearing the voice of the Father from heaven, saying, This is my beloved Son, in whom I am well pleased. And so was he furnished to know and declare the person of Christ, as distinct from all others, and who he was.

And then he did most plainly point out the Man Jesus,* 1.987 the Son of the Virgin, with confession, that not himself, and so no other Man but that very Man Jesus was the He, the Christ, the Lamb of God, the King of Israel, the Bridegroom, the Son of God; he, even this very Jesus, he pointed to, and affirmed to the be very he, and so exhorted his Hearers to behold him, even Jesus, and to follow him, cleave to him, and exalt him.

And in this his Ministration, he was greater than all the Prophets that were before him,* 1.988 though less than any of his Lord's first Witnesses of his Resurrection that were to come after him; and although in the exercise of his Ministration, he was but for the House of Israel, who, if they had received him as he came in the Spirit and Power of Elias, they would then have received Jesus Christ also, and so they might have enjoyed the Gospel of the Kingdom, and have continued in their own Land, till his coming again to raign, and then John Baptist had been all the Elias they should have needed; and the coming of Elias, mentioned Mal. 4. it would have been needful onely for the ten Tribes of Israel, formerly cast off; but they refusing, came to be cast off also, and so its needful for them. And in this Ministration,* 1.989 according to this Reve∣lation, all the former helps, in and under all the former Reve∣lations

and Ministrations still remained, and all for the good of Men, specially the house of Israel.

CHAP. 7.

Of the seventh Revelation, and the last that shall be of Christ till his own return, and personal and visible ap∣pearing.

THe next Revelation of Jesus Christ, and the last that is to be carried an end for usefulness by teaching, and use of such outward Ordinances as now, even until his personal appearance, when all such means shall cease, and the eternal Sabbath be;* 1.990 and this Revelation was by the Father to the Son, even to the Man Jesus Christ, his Elect, upon whom he hath put his Spirit, and by Jesus Christ to his Disciples, God by his divine power bearing witness thereto, and confirming the same: and this Revelation by Jesus Christ was of the same things fore-revealed to, and by the Prophets, but now more fully and cleerly manifested, with the mystery more a∣bundantly opened; and this his Revelation was in a three∣fold manner, or by three distinct wayes or means:

• 1. By manifestation of himself and all that appertained to him to do in his first coming, by demonstrating the same in the very act visibly, &c.
• 2. By his personal and bodily Ministration, in a vocal and audible teaching the Gospel and the Testimony of himself in the Prophets, and explicating it.
• 3. By pouring on his witnesses, and filling them with the holy Ghost.

1. Of the first way of the Manifestation of Christ by him∣self.

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 sin∣less; yet having the weaknesses and infirmities of Man's Nature: his flight into Egypt, (while Rachels Children were slain) his re∣turn to Nazareth, and being called a Nazarite; his Baptism, with the Testimony of God concerning him; his fasting, temptati∣ons, victories; his poverty and mean life among men; his travellings, preaching, cures, miracles; his calling Disciples, and chusing A∣postles, 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 A∣postles; the scattering of the rest from him; his agony and bloody sweat; his being arraigned, condemned, scorned, and crucified be∣tween 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 spiri∣tual gifts, testifying the certainty of his coming again in glory, a glimpse whereof three of them had fore-seen in his transfigura∣tion; 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 ma∣nifested, and so manifested himself to be, and this manifestation

given in, his first appearing to the first Witnesses of his Resur∣rection, for all that should after believe on him, that it was mani∣fested by the appearing of our Saviour Jesus Christ:* 1.991 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,* 1.992 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 con∣cerning him; and how by the works done by him, and by voice from Heaven,* 1.993 the Father did bear witness of him: and how the Spi∣rit 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 ma∣nifesting himself to his first witnesses.

CHAP. 8.

2. Of the second way of our Saviour's revealing and mani∣festing of himself and the things of him, to his first wit∣nesses of it.

IEfus Christ, besides this actual manifestation, did also in his per∣formance 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;* 1.994 the Christ, the Saviour of the World spoken of by all the Pro∣phets.

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,* 1.995 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,* 1.996 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 suf∣fer 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,* 1.997 I say unto you, except a corn of wheat fall into the ground and die, it a∣bideth alone; but if it die, it bringeth forth much fruit: and so he plainly taught them out of the Scriptures after his Re∣surrection, that it behoved Christ to suffer, and to rise from the dead the third day: and that Repentance, and Remission of sins should be preached in his Name among all Nations,* 1.998 beginning at Jerusalem; and in teaching this, he taught them many mysteries, about the vertues, ends, and efficacies of his death, and that di∣stinctly also; as to say,

• 1. His death in one respect and end, was satisfactory for the Re∣mission of sins, to make peace and atonement with God for Men,* 1.999 that they might be released from the first sentence and curse in the first death into his dispose, that he might bring them out of that death, as was prophesied he should, and is confessed he hath done,

• and this he did teach them often:* 1.1000 and in respect of this end, his death and ransome giving is unimitable by any other; not in respect of this end did either Jews or Gentiles, Scribes, Priests, Governours, People or Souldiers, lay on him our sins, and so for that put him to death; it was God the Father that so laid our sins on him, and delivered him to death for our offences, and his own free offer to accept and do the will of the Father for us: and this al∣so our Saviour himself taught them. And in this offering himself, he had to do with God onely, for Men; and with God it is so effectual, that he hath granted all this to him upon this account, without any further business to be done by him for this grant; and it shall be manifested to all Men so evidently one day,* 1.1001 that they shall acknowledge it true, and him Lord, to the glory of God, whe∣ther now they will believe it, and in him, or no.
• 2. His death in one other respect and end, was confirmatory and sealing,* 1.1002 that the New Testament of precious Promises of Forgiveness of sins, of purifying the heart, and writing his Law in the inward parts, giving in eternal life, and preserving by his power through faith unto the inheritance, might be confirmed, sealed and stable, that believers might have a certain and undeni∣able evidence of the performance of them all by him, in whom all the Promises of God are Yea and Amen,* 1.1003 to the glory of God. And this could nor be without the death of the Testator; but by that, even the same death that was for Remission of sins, though in this respect a farther end, it is done, and fully confirmed and sealed; but then this death also is in some respect free from con∣straint; and so it is said,* 1.1004 While he was in his strength, and cried with a loud voice, he bowed down his head, and then, and so gave up the Ghost, which caused the Centurian to confess that he was the Son of God, and Pilate, and others to marvel that he was so, and so soon dead, (for the Thieves that were crucified with him, died neither so, nor so soon:) and as concerning this end, he is by vertue of his death; &c. the Mediator of the New Testament, that Believers may enjoy the benefit hereof: neither is his death in respect of this end imitable for any other:* 1.1005 nor did the Scribes, Pharisees, &c. put him to death for this end: but he freely laid down his life and gave up the Ghost; and so the Testament is confirmed, and of force: and this our Saviour himself plainly taught them.

• 3. There was yet one other distinct end of his sufferings and death, which is also expressed by himself, namely, to bear witness of the Truth, which he taught, and this in love,* 1.1006 even to his Enemies, that they might believe, for whom, for that end he so far prayed, as Luke 22.34. according to that in prophesie, Isa. 53.12. and in love to, and faithful care o∣ver such as he had called and taught, being the sheep of his own personal Ministration that heard his voice; and in love, obedience, and faithfulness to his Father. This he professeth to Pilat, saying, To this end was I born, and for this cause came I into the world, that I should bear witness to the truth; every one that is of the truth, heareth my voice: (as for the same cause when he left the World, he left his Witnesses in the World.) And in this he instructeth his Hearers, and so he doth his own Disciples, that all good Shepherds may follow him herein, that as he, so we might not seek to be Lords over one another, but to serve each other in love and in sufferings, when for their good to put our selves in our Brethrens stead or place: and so laying down our lives for our Brethren, according to his example; and this he plainly taught to them: so that his death, in respect of this end, is moving, alluring, and exem∣plary for us to imitate and follow him; and that also, in taking up our Cross, receiving it as a Cup out of our heaven∣ly Father's hand, in patient bearing all, that for his sake (and by our Father's providence) is laid upon us, how wrongfully soever by Men, Isai. 53.17. Mat. 26.63. & 27.12. Mar. 14.61. & 15.5. In holding, and fast-standing to the Professi∣on of the Truth through all sufferings, Joh. 18.36, 37.* 1.1007 Mat. 10.16, 18, 32, 33. and all this in loving and seeking the good of our enemies, Psal. 35.11, 12, 13, 14. Luke 23.34. & 6.27, 28, 36. Rom. 12.20, 21. and in love to, and tender care for our Brethren, submitting to all the lowest services of love even through sufferings for their safety & good: in all, approving our hearts in love and faithfulness to God, that we may glori∣fie him, Joh. 17.4. & 7.16, 17. & 14.31. 2 Cor. 5.6, 7, 8. and so his death, as it was for witness-bearing to the Truth,* 1.1008 and to witness, and so to give an example of imitation to us: it is not right to say, That God for that did put him to death: no, it was the Scribes and Pharisees that for this

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• did envy him and put him to death, and they did it wickedly and with wicked hands: but God raised him, and so he will us by him, if we follow him through sufferings to the en∣joyment of glory.

In respect of the first end of his death, for satisfaction and propitiation making; and of the second end, for confirming the New Testament, the death of Christ was vertuous and efficacious with the Father, upon and from his first under∣taking, and accepting to do it; and having accepted it, it was vertuous in dispensations through him towards men: whence he is called,* 1.1009 The Lamb slain from the foundation of the world: and upon the account of the vertue thereof, all that believed from the beginning of the World,* 1.1010 were saved by this Grace in and through him: and all that rebelled against Light and Grace, were damned on the same account, for rebelling against the Light and Grace extended through him. It is an ignorant de∣mand of some, Did Christ die for those in Heaven, or for those in Hell, before his death? for his acceptance and undertaking was vertuous from the first, and from the beginning; and God's pro∣ceedings with men through him on that account of his death in due time to be acted; and so to the two first ends, vertuous and effica∣cious from the beginning, before the actual accomplishing of it: but for the last end of his death, to bear witness of the truth, and give his personal example to follow: the same cannot be so affirmed, True it is, He suffered and was slain in his members and spiritual Seed from the beginning of the World, even begin∣ning at Abel,* 1.1011 and so on in those which followed till his own personal coming, as our Saviour taught; and though him∣self in his own personal body have now once died, and risen, and is alive for evermore, and can die no more; yet in his members and spiritual seed on Earth, he is suffering and dy∣ing still: such his love to them, and union with them, he counteth these as his own sufferings: & these examples of the Saints through Faith passing through, and overcoming in these sufferings, are very useful for us, and speaking examples to us, to be beheld and minded of us: but our Saviour's own personal example was not so before his actual sufferings accomplished, as now it is: in beholding of which, as set forth in the Gospl we may see both more into the vertues, and ends, and effi∣cacies

of his death, than before could be seen; and his ex∣ample therein also, which could not so be beheld of men,* 1.1012 be∣fore his actual accomplishment of it: so that in him we have the beginning and foundation of life and strength, the motive, pattern and example also to follow him, and therefore now to look to him, and to the other examples also through him, and to him, in and above all the other: and this our Saviour plainly taught his first witnesses.

3. Our Saviour having instructed his first witnesses thus, a∣bout his death and resurrection, and the things done by him therein;* 1.1013 and so the end of his first personal coming into the World, to do and teach all these things: he then also in∣structed them about his leaving the World, and going again [now] in that personal body of his to the Father: and this, to present himself in that body with the vertue of his blood, to obtain eternal redemption of the nature of Man in himself;* 1.1014 and so to have all men into his dispose, that he may dispense to them and deal with them according to the Father's will; which also is his will; and so to receive the immeasurable fulness of the holy Ghost in the Man, to send forth, even to the rebellious, to convince them; and to believers, to lead them into all Truth,* 1.1015 and so to make known still farther his Father's Name, and therein sprinkle the vertue of his blood upon the hearts and consciences of believers, and herewith enduing them with his Spirit, to be with and in them, a Tea∣cher, Advocate, and Comforter, to minde them of his words, enable them to prize & trust in him, and approach to God by him, and pray in his Name; and so to prepare them mansi∣ons; that having all fulness in him, they might have their re∣joycing, hope, converse, and dwelling with him in Heaven by Faith; and that in one mindedness with God and Christ in his design,* 1.1016 in believing and walking in the Truth breathed forth from Jerusalem that is above, they might have in Spi∣rit, a dwelling and fellowship with the Prophets, and Apo∣stles, and Spirits of just Men made perfect, that are in and with Christ, and under the Altar; and also through the effi∣cacy of his Spirit in their Ministration, they may have a spi∣ritual dwelling in the hearts of such as living in this World, have their conversation in Heaven, and fellowship in the

Gospel with them. And last of all, according to the Spirits preparation of them, and fruitfulness in and by them, en∣largedness in his Kingdom, which is reserved in Heaven for them,* 1.1017 to be given them at his coming; all which he assures them he is now preparing in the Heavens for them; yea, he is now there in Heaven, appearing at the right Hand of God before God for us, mediating between God and Men, and advocating and interceding in special manner for Believers that come to God by him; and so, as in that he did in his own Body, he made peace, wrought and obtained Redem∣ption with God for Men, and obtained the Power of ex∣tending the vertues thereof, in these spiritual efficacies to Men; so by these efficacious makings known and application of the same to Men, he draweth M••n to himself, and worketh Redemption in Believers, and preserveth them to the Inhe∣ritance: all which our Saviour taught to his first Witnesses. And moreover,

4. Having thus instructed them about his bodily absence from them, and how much it is for their benefit, because of the bu••ness he is in Heaven doing with God for them, and from God by his Spirit with them;* 1.1018 he also assures them of, and instructs them in this, that in due time he will in that body of his personally come again and receive them to him∣self, and then take his great power and raign, and they shall raign with him: nor need they be deceived about this his coming;* 1.1019 for it shall be so personal, open, and visible, that every eye shall see him; and when he doth sit upon the Throne of his glory, then shall all Nations be gathered be∣fore him; and having raised all the dead, will separate those that have believed in him, and lived to him, from those that have rebelled against him, setting the one on his right hand, and the other on his left hand, and then judge and give sen∣tence on both; and the righteous that are on the right hand, shall go into everlasting joy; and the wicked that are on the left hand, shall go into everlasting Fire, there to be tor∣mented for ever: and that all that believe on him, may with patience and comfort wait till that day come, he taught and assured them, that he would not leave them (as Orphans) comfortless,* 1.1020 but by his word, and Spirit in that word, he

with them, and in them; and by that Spirit both minde them of,* 1.1021 and teach them the words that he had fore-given them; and also so take of the things of Christ, and shew to them, that he should present him glorious to them, and lead them into all truth, that by Faith, & well-pleasedness in him, they may be made fruitful, and preserved to the inheritance: and that he thus discovered, is the door and way of access to the Father, and entrance into the Church; yea, the Father is in him, and he in the Father; and all that is the Father's, is his: so that in seeing and having him, they see and have the Father also; and that he is the Truth and the Life, in whom they have Wisdom, Righteousness,* 1.1022 Sanctification and Redem∣ption, Covenant quickning, and all spiritual Riches and Life; yea, he is such a sure Rock, that whoever is found in be∣lieving built on him,* 1.1023 the gates of Hell shall not prevail against him: his Flesh, even his Body, as given for the Life of the World, is Bread of Life, and Meat indeed; and his Blood, as having confirmed the New Testament, is Drink indeed:* 1.1024 and what Spirit or Soul of Man soever eateth and drinketh hereof, shall never die, but have everlasting Life: his words are Spirit and Life: and as the Father hath loved him, even so hath he loved those that believe in him, and will come again, and receive them to himself, that where he is, they may be also. So that in all this is a blessed, clear, great, gracious, and glorious Revelation of Jesus Christ in his own personal teachings.

Yet to free them from mistakes, and inform them cleerly how by him this blessed and saving work shall be carried an end till his coming again, that there may be a spiritual Seed encreased and preserved to him till then; he instructed them how Men and Women should be brought in to God, name∣ly,* 1.1025 that He, even Christ the Son of God and Saviour of the World, as thus manifested to them, must be by them so made known to others; yea, lifted up and made manifest by preaching his word he had taught them; and this to all Men, all Nations, and in, and about this right preaching, mani∣festation, elevation, declaration and tenders of Christ, he taught them much and many things, as appears plainly by his own sayings to them and theirs, which they learned of him: as to instance some of them.

1. That it be Jesus, that be lifted up and exalted, as the Christ,* 1.1026 the Son of the living God, the Propitiation for our sins, he in whom God is well-pleased, who by vertue of his death, is the Lord of all, the onely Rock and Refuge, in whom whoever believeth shall receive forgiveness of sins: this Jesus, the He, and not the works of the Law, not any order or sort of men, not any dreams or devices, nor any per∣sonal endowments or gifts, nor any internal Lights and O∣perations; but onely Jesus Christ, to be the Lord, the Foun∣dation, the He, in whom all Peace, Righteousness, and Eter∣nal Life is prepared of God for us, and given us of God in him, even in Jesus Christ, that in believing in him we may re∣ceive it, and have it. And this is plain, in comparing his say∣ings and theirs.

2.* 1.1027 That both this gift of Christ the Saviour of the World, and the setting him forth, and tendering him in the Gospel, is, and is to be affirmed, a fruit and witness of the love of God to the world, to Mankinde, even sinners and ungodly ones; and the love, Grace, and good-will of God here-through commended and tendered to them, that they might repent, and believe; and in believing, receive remission of sins, and eternal Life: and this is plain in comparing his say∣ings and theirs, according to that prophesied, Psa. 36.6, 7, 8. & 145.8, 9. Isa. 55.4.

3. That the end and purpose of God in this gift of Christ, and so setting him forth,* 1.1028 and making him known, and wit∣nessing and commending his love through him; and so the end of Christ his first coming, and Ministration, and of his continuing the same Ministration of the Gospel in which he is still sent, held forth and tendered to men, till his personal coming again, is, that the world might be saved; yea, sinners and the chief sinners, that the eyes of the blinde might be opened, &c. and men brought in to believe, and so turned from darkness to light, from the power of Satan to God, that so they may receive Remission of sins, and inheritance among them that are sanctified by Faith that is in Jesus Christ: and this is plain in the sayings of Christ by himself, and by his Spirit in the Prophets, and by his Spirit in the sayings of those that learned it of him: whence he saith of his Ministra∣tion,

that while he is in the world, he is the Light of the World, and so before was, and in the Ministration of his chosen Witnesses, will be till his coming again:* 1.1029 whence his Servants as Ministers of the Gospel, are also called, The Light of the World; so that the Ministration of Christ in the Go∣spel, by himself or his Servants, it, or he in it, is not to con∣demn,* 1.1030 destroy, or judge to perdition the World; no, not those in the World, and of it, that at present reject his words; but even to save such: his words to them are still, That they might be saved; his mercies are to lead to repentance, that they might be saved; his chastisements to break them of their pride and enterprizes, that they might be saved: yea, his re∣proofs and beginning to deliver them to Satan, are for the destruction of the flesh, and to abase them that they might be saved: yea, his killing by the Law, was, that they might live to God, Gal. 2.19: yea, all his patience and long-suffering, is, and is to be accounted Salvation, being extended to Men, because he is not willing that any should perish, but that they might come to Repentance and be saved: yea, he doth that in the means he useth, whereby they might be saved; so that he loseth none, Joh. 6.39. & 17.12. but whoever are lost, it is by rebelling against the light, and so causing that which was for their welfare to be turned into a snare, in their joyn∣ing with Satan, that is blinding their mindes, refusing when their eyes are opened in seeing to see, and casting aside his word, and following lying vanities, they lose their own mer∣cies, and their own souls: and these have one that judgeth them, even the Light in the Word that hath come to them, doth inwardly accuse and condemn them as guilty of sin, and liable to death. But yet notwithstanding, Christ in his Ministration is patient towards them, and waits to be gra∣cious to them, like as his Father doth, being the same with him, and having his Name on him; and doth not in his Mi∣nistration in the dayes of his patience, judge them, but re∣serveth that his judging and passing Sentence, until the last day, when he is come again. Whence we may understand the meaning of that sentence:* 1.1031 To him that is joyned to all the living, there is hope:* 1.1032 so that if they abide not still in un∣belief, they shall be grafted in again, for God is able to do

it; and therefore continue means still towards them: but if they persist still in dis-obedience till the dayes of his patience be out,* 1.1033 then no more hope: but at that day the word of the Lord, that he hath spoken, (and the light in the means that he hath extended) shall judge them;* 1.1034 for then will God judge all Men by Jesus Christ, according to the Gospel: not by the Law of bondage, as they fell under it in Adam; but by the Law of liberty brought to them by Jesus Christ,* 1.1035 which could not rightly be, if in his word Salvation were not for them,* 1.1036 and truly tendered to them, and means whereby they might have received it: and this not onely in a shew and pre∣tence, but verily, and in truth, that they might have been saved. So far our Saviour's own Testimony of himself, and his Father's and his own end in his Ministration: and the same he testifieth of himself, and his end in the Ministration continued by his Servants, left by him in the World to that end that the words he gives them to speak, are such as where∣by Men should be saved, and to that end, and that he sends them in Ministration to that end, to open their eyes, and turn them,* 1.1037 &c. and this affirmed by his Spirit in his Servants, that God in Gospel-Ministration sends Christ to bless them, in turning every of them from their iniquities; and so of Christ his coming into the World, both in his personal Ministrati∣on, and his Ministration by his Servants.* 1.1038 This is affirmed, as a faithful saying, (in which there is no dissimulation, no e∣quivocation, no wreathedness;* 1.1039 but it is according to the very Heart and Minde of God, and very plain to be under∣stood, according to the import of the words) and worthy all acceptation, (to be heeded believed, and imbraced with the heart) That Jesus Christ came into the world to save sinners,* 1.1040 (sin∣ners indefinitely, such, and all such as are sinners; and to put all out of doubt, the Apostle having mentioned what a sinner he was, saith,) of whom I am the chief: such the purpose and gracious end of God, in the gift of his Son, and of Christ in his coming and Ministration, both immediate and mediate, extended for teaching to Men.

4. That Jesus Christ, according to all this Revelation of him, and of the Father's love in giving him and making him known, and his gracious end in this Ministration of him; is to be displayed, held forth, preached, and affirmed, as a word

of Truth and Verity, to the World of Mankinde, to all Nati∣ons, to every Man in the whole Creation, where-ever they come: and this is plain in the commission and charge given them.

True it is, the Ministration of John Baptist, was but to the people of Israel, though the light of it to be extended farther:* 1.1041 and so the personal Ministration of the Gospel by Christ, was primely to them, the Circumcision, the lost Sheep of the House of Israel; and his Disciples Ministration while he per∣sonally abode with them on Earth, was no farther but to the House of Israel: yet was this also to confirm the promises un∣to the Fathers; and that the Gentiles might glorifie God for his Mercy: whence when by providence led among the Samaritans,* 1.1042 he (as an over-plus) in his Ministration con∣verted some of them, that in hearing his voice became the Sheep of his Ministration, yet he did not outwardly fold them, till after his ascension and pouring forth the Holy Ghost,* 1.1043 when the commission and mission was enlarged for his Ser∣vants Ministration. But now when his suffering-work was finished, death overcome, the acceptable Sacrifice offered, and he on the right of God, and having sent forth Spirit, the veil of the Temple rent, the partition-wall broken down, and all Tongues sanctified to declare the Work and Name of God in; they are to go into all the World and to declare and preach Christ as thus revealed,* 1.1044 to every man of all Nations in all the World, where-ever they come, and this as a Word, of Truth: and so to set forth this second publick Man, the spiritual Man, the Lord, the quickning Spirit, as he on whom God hath ex∣ecuted the Judgement that was due to Mankinde for their sins, as fallen; in whom their Nature is restored: the Na∣ture of Man, being united and married unto God in the Person of his Son; and so a great Feast of fatness, even the sure mercies of David, prepared: in him is Mankinde perfect again, as in a publick Man, having in him forgiveness, par∣don, peace, wisdom, righteousness, eternal Life; so verily, that in believing in him, they may receive it,* 1.1045 and be partakers of it: and so is he to be set forth without any Cloak or equivo∣cation, plainly to every Man, appealing to their consciences in the sight of God: and that Jesus is so, and as such a one,

to be held forth to all, that every one may behold him, as he in whom there is healing for them to be received in believ∣ing, is plain in our Saviour's own personal Testimonya 1.1046, and the Testimony of his Spirit in his Apostlesb 1.1047: and this to this end, that by this, Men might be reconciled to Godc 1.1048. And this hope given, the Servants of Christ in such elevation of Christ, that he will confirm their words, and manifest their Testimony true, so that all Men shall be drawn thereby, e∣ven by Christ testified unto himd 1.1049: such as in this day of grace believe this Testimony of him, it shall be the power of God unto Salvation in them, and work effectually in them, uniting and conforming them to Christ; so as they shall by degrees, and in due season enjoy all this revealed blessed∣nesse 1.1050. And such as persist in refusing and rebelling against the Light extended, shall by the same Spirit that breatheth in the Gospel, be at the last day convincedf 1.1051, and come before Christ, and bow to him, and confess him Lord to the glory of Godg 1.1052, and shall confess the Truth of the Testimony his Ser∣vants delivered, and them to be the Servants of the Lord, which in the dayes of his patience, they despised and op∣posedh 1.1053; and all before the final sentence be executed on them: for God that frustrateth the tokens of the lyars, and maketh diviners mad, that turneth wise Men backward, and maketh their knowledge foolishness, doth (and will con∣firm the Word of his Servants, and perform the counsel of his Messengersi 1.1054. And to both parts of this said, he hath given us his Oath, That all shall come before him.k 1.1055.

And thus was the mystery of Christ revealed by himself in his own personal Ministration,* 1.1056 in which also, as he ut∣tered many Parables, so he opened them all to his Disciples to teach them openly: and whereas the Disciples did not yet cleerly understand all this Revelation of Christ so taught to them, before Christ had suffered and risen from the dead; therefore Christ after his Resurrection appeared to them, and taught the same again to them, and then expounded Moses and the Prophets, and in order opened in all the Scriptures unto them the things concerning himself; & also opened their un∣derstanding, that they might understand the Scripturesl 1.1057: & yet because all was not yet acted by Christ, as well as taught by

him, that was to be in the mystery held forth in their Ministra∣tion; for Christ his body, though then risen, was not as then as∣cended and glorifiedm 1.1058, and so the fulness of understanding of the whole mystery by the Holy Ghost, not yet givenn 1.1059: there∣fore they were yet to wait for further divine Power, even the holy Ghost to be given them, to open cleerly this Revelation to them, and to help them to witness it: which Christ promised them, and did perform it after his ascension.* 1.1060

CHAP. 9.

Of the third way of our Saviour's Revelation and mani∣festation of himself, to the first witnesses. of his Resur∣rection.

OUr Saviour, according to his Promise, did within a few dayes after his Ascension, by vertue, and as a fruit of his Ascension and Sacrifice offered and accepted, and his Me∣diation begun, he did send, and shed forth, and pour upon and in them, the Holy Ghost, in an audible, sensible,* 1.1061 and visible shape, both resting upon them, and supernaturally and in∣wardly filling them; by which Holy Spirit, he brought again to their minde, and gave them to understand all his fore-Re∣velation and sayings to them, and shewed the things of him∣self, and the Father so leading them into all Truth, and making known to them the whole counsel of God in things pertaining to Eternal Life, to be taught till his coming again; enduing them with power, motion, and fitness to witness of him and giving them the gift of tongues to speak to eve∣ry Man in his own Language, wherein he was born; so a∣bundantly was the Revelation of the mystery of Christ by the Spirit made known to them: and yet, that we may rightly understand what the Holy Ghost is, that was thus given unto them, it is good to consider, what in Revela∣tion of Christ from the beginning, and now by himself is given us to understand; and that is, that it is something, that was never before this so given; no, not as then while

John was baptizing,* 1.1062 nor yet while Christ himself was personal∣ly ministring here on Earth, nor could be given, till he left the World in that body of his, and went to the Father; so that it cannot be meant properly of the essence and be∣ing of the Holy Ghost, which is one and the same with the Father and the Son, the same God, by whom the Heaven and the Earth was made, and all the Hosts of them; for in this respect he fills heaven and Earth, and is everywhere present, and alwayes was: so that in respect of essence he is not said to be sent or proceeding from the Father and Son, or descending, being ever one in and with both; but onely in respect of person or manner of existence in, and operation of that one divine essence: but it must be meant of some forth-coming of the divine power from the Father by Christ; yet in this also it cannot be meant of such forth-coming in breathings and operations, as tend to the supportation of the old Creation,* 1.1063 in upholding, and ordering, and garnishing the Heaven and Earth, and Creatures therein, for the good of Mankinde; and enduing Men with understanding and skill for Husbandry and disposing the Fruits of the Earth,* 1.1064 and for curious Arts and Works, or for War, Physick, Laws, and Government of a Commonwealth, &c. though these be all Mercies to lead to Repentance; for these were extended be∣fore Christ carried the Nature of Man into Heaven: no, nor yet is meant simply of a discovery of the Minde and Grace of God through Christ,* 1.1065 striving with Men, to bring them in to God; for this also was from the beginning; yea, and some brought in to believe thereby, from the rumour of the Go∣spel in Paradise delivered, and the works of Creation and Providence: and yet more abundantly to Israel, in Types, Promises, and Prophesies; and yet more in John Baptist's Ministration: yea, the Holy Ghost in such means to enlighten and teach, hath not onely been alwayes in the Church, but some have been wonderfully filled with him: he signified in and to the Prophets,* 1.1066 and they spake as they were moved by the Holy Ghost; and the Holy Ghost spake by them; and E∣lizabeth was filled with the Holy Ghost, and Mary, and Za∣charias; and the Holy Ghost was upon old Simeon, and re∣vealed Christ to him; and the same may be said of divers o∣thers:

so that though no other Spirit be promised, yet some farther Discovery and Operation of the Spirit, which was not as yet given, is evident to be meant here by the giving the Holy Ghost. If any think, that his coming like a mighty and rushing winde, and sitting on them in the likeness of fiery Tongues, and giving them to speak with divers Tongues, is that which was promised, he is not deceived in that; for it was included in the promises as to the first Witnesses: but it was neither the whole, nor the main in the Promise, but an over-plus and addition to the main,* 1.1067 the promise being that which however with more abundance to them, yet in the Testimony given them, it appertained to all, that through that Testimony believe in Christ: and this appears to be such a giving of the Holy Ghost, as never was before, in,

• 1. A more full and cleer Revelation of Christ,* 1.1068 and things of Christ (that lay hid in the bowels of the Scriptures) then e∣ver was before, all being in this Testimony opened, so far as is to be known till his own personal coming again; so as the full of the Holy Ghosts Testimony of Christ is come forth o∣pened, which was not so before.
• 2. A more free and cleer manifestation of the Lord Christ,* 1.1069 as having compleated the Sacrifice, and being filled with Spi∣rit, and the Father's Face and Minde appearing in him (not through Types and Prophecies, but) in a cleer Demonstration of him in the Gospel, as the Object of Faith, and Allurer (not with servitude in a Law of Works, but) with Freedom to believe in him, and therein to receive more free and abundant spiritual Operations, and spiritual gifts, then ever before.
• 3. A larger Freedom for all Gentiles as Jews without dif∣ference,* 1.1070 all, every or any one in believing the Testimony, to receive the gracious Priviledges; and in all this, he abounded to the first Witnesses in all Wisdom and Prudence, making known to them the mystery of his will for the dispensation of these last times.
• 4. That this Testimony of Christ in which all parts of the Testimony fore-given by Inspirations, Types, Prophecies,* 1.1071 Visions, Dreams, was opened, being fully and cleerly given forth by the Holy Ghost witnessing of Christ: this Testimo∣ny,

• being a birth of the Spirit, and the Medium in which the Spirit worketh, and his own Testimony, it also beareth his Name; and he that believing receiveth it, receiveth him, and shall experiment this Light and Operations.

And that this is meant by the giving of the Holy Ghost, fore-promised & now performed by Christ, appears both in the Pro∣mises and Performance, and the Scriptures quoted, and also by the Apostles Affirmation, that as the Promises of Christ con∣cerning it,* 1.1072 so the Prophesies of the Prophet concerning his pouring forth his Spirit, both for convincing the rebellious, and leading Believers into all Truth, and also the efficaciousness of the Spirit for making known the Mind of Christ, and his Ope∣rations for and in Prophesie, Vision, Dreams, had all a fulfilling in this given to them: so full a Testimony & cleer Revelation, with such Divine Illumination and Operation was given to these first Witnesses, that by that Testimony Christ and the things of Christ might be made known, that Men might be∣lieve, and so come in to Christ. And this the last and fullest Revelation of Christ, and no other but the cleer know∣ledge of this to be looked for till he do personally and visibly come again. But now for the way of making this known to the Sons of Men, and carrying it an end, we have that also shewn us in this Revelation, these three wayes given to them. In which we have three things to note: first, The prime Medium or Way of making it known, and the chosen Instruments to use that Medium to make it known, and also the Furniture wherewith they are furnished to make it known, that Men may come to know Christ thus re∣vealed, and so be saved, reconciled and brought to God by Christ. Of which see what the Scripture saith.

CHAP. 10.

Of the prime Medium or Way of making Christ known, ac∣cording to the Revelation of the Mystery, to bring Men to God by Christ.

THis way of making Christ known for so gracious an end, so cleerly, it is manifest to be preaching this Word, Testi∣mony or Gospel, as it is now come forth:* 1.1073 and such a manner of Preaching, as never was before Christ his coming in the Flesh, and suffering on the Cross, and having been put to death in the Flesh, but quickned by the Spirit, and now a∣live in that Body for evermore; and by vertue of his Cross and death, by which he made our Peace, and by vertue whereof he still mediateth for us, and by vertue where∣of he worketh in Believers, and so will have his Cross and sufferings remembred, imbraced, and professed till his coming again; so,* 1.1074 as the preaching of him now as it is cal∣led the preaching of Christ, so it is called also the 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 Revela∣tion, 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,* 1.1075 that is (in Scripture Lan∣guage) proclaiming and reporting Jesus to be the Christ, and therewith the things done by him, declaring with manifesta∣tion, 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 Command∣ment 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,* 1.1076 and testified, to perswade Men to Re∣pentance and Faith, and so to be reconciled to God, and then live to him; and to press this with Reproofs, Instructi∣ons, 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 understand∣able words;* 1.1077 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, with∣out any cloak of covetousness, craft or guile. As for Christ be∣fore his Ascension, preaching many things in Parables, it hath been fore-answered,* 1.1078 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,* 1.1079 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 un∣derstandable 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 know∣ing him, all things are known; and other knowledge and teach∣ing, 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,* 1.1080 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 wit∣ness, is seen most cleerly in Christ,* 1.1081 as set forth in this Testi∣mony, 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 Sacri∣fices 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;* 1.1082 and for us to express our Minde to God in praying to him. And so the A∣postles writing to the Church at Rome,* 1.1083 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 Go∣spel to be plainly preached in understandable words.

3. This preaching of the Gospel now, must neither be with the wisdom of words,* 1.1084 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 Ge∣nealogies,* 1.1085 or opposition of Science falsly so called: nor with Philosophical Subtilties, Reasons, and Depths, after the Fa∣shion 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,* 1.1086 and so beyond the measure of Faith given, though covered with great pretences and shews of Humility: nor by tempering their Doctrine to the hu∣mours 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 si∣lenced, where it was not of the Hearers understood, how much more that which is acquired by study?* 1.1087 all these things are to be avoided in this preaching, and the preaching to be with Evidence and Demonstration of the Spirit in the Testi∣mony 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

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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 believing. Such plain preaching, and for the most part by as plain Instruments, is this preaching to be used, even such as crosseth and confoundeth the wise and learned of this World; but it is the Wisdom and Justice of God, that so it should be: for God had tried them long enough, he had imprinted his Wisdom in the Gospel re∣ported in Paradise, and carried on by the Fathers and Elders Instructions, and manifested much of himself and his good∣ness in his works of Creation and Providence,* 1.1088 and given them understanding above the Beasts of the Earth, and the Fowls of Heaven, and many of them by study became wiser then the ordinary sort of Men; yet in all this time, by their wisdom they did not learn to know God in the Wisdom of God. Well, God tried them farther, and gave to Israel the Revelation of his Minde in Word and Oracles by Types and Prophesies,* 1.1089 that by these they might come to know the Wisdom of God: but in all this time, they have not found out the knowledge of God in the Wisdom of God.* 1.1090 Therefore, after all this, it pleased God in his great mercy to Men, to give forth this full and plain Discovery and Revelation of himself in Christ;* 1.1091 and in his Wisdom and Justice also, to appoint this plain Report and preaching thereof, as to the wise of the World seems foolishness, as neither magnifies, nor needs their wisdom and learning to interpret or finde out the sense; yea,* 1.1092 it's such, as in the plain report, wise Men exercising their wisdom, it is hidden from them; and babes believing, under∣stand, and it is revealed to them, and for the more part, such Babes, illiterate, Shepherds, Fishers, Mechanicks, whom the Men of the World deride, are the Preachers of it: and this kinde of preaching, is a great stumble and offence to the learned and wise of the World, and by them counted foolish∣ness; and through their teaching, which tends to magnifie worldly wisdom and learning, and to exalt an outward or∣der of Priests of that sort to rule over the people, it becomes an offence to the people also, that love to have such to rule over them: and the pride of all this glory God will stain, and

cast shame upon it: so that this manner preaching the Go∣spel becomes a part of the Cross of Christ,* 1.1093 to be taken up by the Preachers, and willingly born; and through their dying in their bearing this Cross, the Life of Christ worketh in them, and through their Ministration. And this kinde of Preaching, is suted to this Revelation of Christ: howbeit, that this preaching may be rightly carried on, this is also to be always joyned with it:

4. That those that preach the Gospel,* 1.1094 walk suitable to the Gospel, that their Light may shine forth in their Works and conversation, enduring through reproachings and sufferings; that they so preach and witness, that they preach to others, even by their conversation.

And in this manner of preaching, is the Gospel to be preached: to which also, they have certain helps annexed, discovered in this Revelation of Christ.

5. For their helpfulness in doing good with this preach∣ing, they are,

• 1. To use earnest Prayer to God in the Name of Christ,* 1.1095 for Divine Help and Assistance.
• 2. To read, minde,* 1.1096 and meditate the Holy Scriptures that are fore-written.
• 3. And as any are brought in to entertain the Gospel,* 1.1097 if they have not so been fore-baptized, to baptize them and all that are theirs, in the Name of the Father, and of the Son, and of the Holy Ghost; so testifying the Truth of the Gospel they have taught, and admitting the Baptized into the Family of Christ, to be his Scholars to learn of him. And for such as are come to the knowledge and profession of Christ in his Family, to break bread,* 1.1098 and so to eat and drink together ac∣cording to his institution in remembrance of his death, and to shew it forth till he come.
• 4. And for their better profiting in, and use of all these helps,* 1.1099 to have their assemblings together for fellowship in the Gospel, that so they may grow in Faith and Love, and in Union and Fellowship with God and Christ, and one ano∣ther, and others be still brought in to God by them, and stub∣born, and criminal Offenders shut out of that Fellowship till they repent.

And this the Preaching,* 1.1100 and these the helps for carrying on this business: but who is sufficient for these things? it is therefore good to consider who they be, that in this Reve∣lation of Christ, God did purpose, and in his purpose pre∣approve, and so chuse for this business; and how he hath fur∣nished them so chosen, which is also in this Revelation made known.

CHAP. 11.

Of those whom God hath appointed and chosen to this busi∣ness, for declaring his Name, and shewing forth his praises to this end, for Convincement, Conversion, and Edifica∣tion.

WE do finde in the Scripture, that these are in some re∣spect of two sorts; though in respect of Faith, and that ministred,* 1.1101 one; and so he chose first and primely those that were brought in by his own personal Ministration, and the first Trusters in him after his Resurrection, to be the Beginners and Layers of the Foundation, and Recorders of the Go∣spel thus revealed; and likewise together with them, and to be after them, all those that should through his Word mi∣nistred by these first Witnesses be brought in to believe on him, to carry this business an end, to the same end, till his coming again. And this appears cleer in the Scripture: for,

1. He chose for this business those that were brought in by his own immediate and personal Ministration, and receiv∣ed the Gospel immediately from himself,* 1.1102 having seen and heard him personally; and so were to be the Trusters in him after his Resurrection: he chose them not as they were the Sons of Adam, and born of such natural Parents, and had of them such Names, though they were such, and had such Names; but as they were his Called, and believed on him, even so, and as such he chose them: and so it is said of them

he chose to be Apostles, they were first his called Disciples, and then he after called and chose them to be Apostles; and one of these, notwithstanding all this Grace extended,* 1.1103 was false-hearted, and became of the Devil, and lost himself, and so never came to trust in him after his Resurrection; but ano∣ther of his Disciples, that so trusted in him, had that place and office of his: for those in and with him in this business approved of him, are called, and chosen, and faithful: and of these, of his first Witnesses, he saith, You have not chosen me, but I have chosen you, that you should go,* 1.1104 and bring forth fruit, and that your fruit should remain. And again, Ye are not of the world, but I have chosen you out of the world, &c. And as such, he prayed for them, that they might be fitted, pre∣selved and blessed in their Ministration. And so likewise he appointed seventy others to go before his Face, to evange∣lize. And thus also Paul was chosen to be one of these first Witnesses, and an Apostle; and proves his Apostleship by this, That he received the Gospel immediately from the Lord, and that he had seen the Lord. And this the Apostle affirms of all the first Witnesses, that saw and heard Christ af∣ter his Resurrection, That they were witnesses chosen before of God, and precious, and commanded by him to preach unto the people, and testifie, &c. so that of this first sort there is no question.

2. He also in this choice, did also chuse for carrying an end this business till his coming again, those, and all those (ap∣proving onely those) that in believing his Word, as delivered and left upon record by his Apostles, are by his grace brought in believing on him, to be united, and built on him, and so to have his Word in their Heart. And this is express,* 1.1105 That these are the spiritual house, and holy Priesthood, the chosen Gene∣ration, and peculiar people, called out of darkness into his mar∣vellous light, to offer up his acceptable Sacrifices to God by Jesus Christ, and shew forth the praises, according to what was fore-prophesied of such: whence that hope of the Apo∣stle to be enlarged by the Corinthians; and that acknowledge∣ment with thanksgiving of the Word,* 1.1106 sounded out to others by the Thessalonians, and their edifying one another,* 1.1107 to which he still exhorts them (for Officers in outward Congregations,

I am not yet to speak, but as they are one with the unfeigned Believers thus united to Christ) who as they are admonished in their speaking or Ministration,* 1.1108 not to presume beyond the measure of Faith dealt to them; so they are exhorted accord∣ing to the gift they have received,* 1.1109 to minister the same one to another, as good Stewards of the manifold Grace of God; and if any man speak, to speak as the Oracles of God; yea, and in the midst of a crooked Generation,* 1.1110 to shine forth as Lights, and hold forth the Word of Life, as Jesus Christ bade. And so the Manifestation of the Spirit is said to be given to every Man to profit withall. And indeed, the House being of God's building, and not Man's, by a Rule; for so was the old Tabernacle: and Christ being the Minister of this San∣ctuary, the High-Priest, that is, the Prophet and the spiritual. Man, that hath none but spiritual Priests to attend his service, there being a change of the Priesthood, that Law is also changed,* 1.1111 and we have from Christ now no Priests by a na∣tural birth or lineal descent, but by a spiritual birth onely; none by worldly Power,* 1.1112 and Documents, and Order: but by the Teachings and Calling of Christ by the Spirit of Grace.

But for these two Points, that is, The means of carry∣ing forth the Gospel, and the Instruments approved and chosen thereto by God in Christ, we may yet see much more in the next and last Point, which followeth next to be spoken of, namely, The Furniture wherewith he hath furnished them, and that with fulness of spiritual bles∣sings both in knowledge, grace, wisdom, and understanding; and also with spiritual gifts, of which now.

CHAP. 12.

Of the Furniture of spiritual blessings the chosen Witnesses are endued with.

THe choice and blessed Furniture of the first Witnesses of this Revelation, is set forth by the Apostle in Ephes. 1, & 2, & 3, & 4 Chapters, fully and cleerly: Ephes. 1.1-12. he begins with magnifying the Grace of God given him to mi∣nister,* 1.1113 and the Office of, and Furniture for the Apostleship given him, as he did to the Romans and others, but here more abundantly; and in viewing the Excellencies he was to speak of, he begins with Thanksgiving,* 1.1114 Blessed be God the Father of our Lord Jesus Christ, who hath blessed us with all spi∣ritual blessings (that is, of Knowledge, Faith, Righteousness, Peace, and Joy in the Holy Ghost, with all heavenly Riches, and fitness to display them) in heavenly places, or things in Christ; (that is, above and better then our Fathers of old,* 1.1115 who had not heavenly places and things, but earthy, mate∣rial Temple, Altar, Mercy-Seat, High-Priest, Sacrifices, In∣cense, Purifications, &c. yea, and all distinct, not one the other, but each several and divided: but we have a spiritual and heavenly Temple, Altar, Mercy-Seat, High-Priest, Sacri∣fice, Incense, Purification; yea, Father, Brother, Sonship, Fellowship, &c. and all these one, and in one,* 1.1116 even in Christ) in that preparation made, and Furniture given us in Christ, in whom was fulness of provision made, for extending Grace in the several Revelations of him, for the several Ministrations of him in the several Ages of the World, (as hath been shewn) and so for this last Age of the World after his Resur∣rection,* 1.1117 in which he purposed the first Trusters in Christ to be his choice Ministers; and in that purpose, all this Grace was given us in Christ, before the World began; but since his Resur∣rection, so revealed and manifested to us, as never was to any before. And this vers. 4. According as he hath chosen us in him

(these words may be taken to be read, as in a Parenthesis, for an actual Election; which was indeed passed on them, and in that choice they received nothing, but what was prepared in Christ for them before the Foundation of the World: and this is a good and true reading and sense; and so is this that follows, if we take the words for God's fore-purpose and pre-approbation of these first Trusters in Christ, and so take them without a Parenthesis) before the foundation of the world,* 1.1118 that we should be holy and without blame before him in love. It's cleer he speaks here of something, wherein they were prefer∣red before the Instruments in former Ministrations: for to be holy and unblameable before him in love, shall one day be the portion of all the Saints from first to last.* 1.1119 And of faults deserving blame in conversation, the best Saints on Earth have not been altogether free;* 1.1120 yea, the Apostles con∣fess, That they were not: But here he speaks of their Mini∣stration, and the Testament they were Ministers of, as he did elsewhere. And so Moses in his Ministration was faithful in all his House as a Servant, and Aaron the Saint of the Lord: but the Law and Testament they ministred, made nothing perfect;* 1.1121 it was weak through the flesh: therefore God sent his Son, &c. and faulting the former Covenant, he changed, and took away that Law, and hath brought in: New Covenant, established on better promises, which Christ ministers by these chosen Witnesses; so that they needed a∣bundance of Furniture, and were indeed so abundantly fur∣nished, that in Love, and Declaration of his Love, by an un∣erring Spirit, they were un-erringly led in this excellent mi∣nistration, holy and unblameable, in ministring of an holy and unblameable Covenant before him in Love, which they have left upon record; which did we more believe, we should more prize the Gospel, with the sayings in it left upon record by them.* 1.1122 But he proceeds, vers. 5. Having predestinated us to the adoption of children by Jesus Christ to himself, according to the good pleasure of his will. Note well the words: he saith not, Having predestinated us to be adopted children; for they were in election; and being chosen, (whether in purpose or act) as much adopted as chosen: for sure that Phrase, Mint Elect in whom my soul delighteth,* 1.1123 is well and truely rendered,

My beloved in whom my soul is well pleased, and is the same with that, This is my beloved son in whom I am well pleased. Besides,* 1.1124 Adoption is onely in Christ Jesus, and had in receiving and having him, as Eternal Life is; and no other way: and yet farther, Adoption and Acceptation to Sonship in Christ, is in a peculiar manner the work of God the Father, that cal∣leth, and draweth, and begetteth to Christ. And the com∣munication of the Dignitie and Priviledges of Sons, is in a peculiar manner the work of Jesus Christ the Son; as it is in a peculiar manner the work of the holy Spirit to witness it: besides, Adoption is a thing to be ministred, and did, though not so cleerly, appertain to the Jews under Moses Ministra∣tion. So that it is evident here, That in saying, Having pre∣destinated us to the adoption of sons, he points out the more cleer business in their Ministration they were predestinated to (as predestination relateth also to the means, as well as the person and end) and that is here the Adoption of Chil∣dren by Jesus Christ, in which the way is pointed out, a more cleer one then ever was in former Ministrations, by preaching Jesus Christ according to the Revelation of the Mystery:* 1.1125 and so the Gospel is called, The Word of Reconciliation; and the Ministery of it, The Ministery of Reconciliation: and both committed to them for that end. Whence they said in Ministration, to be sent to open the eyes, and turn, &c. that they might receive forgiveness of sins, and inheritance,* 1.1126 &c. whence our Saviour saith of them, I have chosen you, and or∣dained you, that you should go and bring forth fruit,* 1.1127 &c. and what fruit that is, is to be seen in the commission given them: so that they were appointed to Adoption, that is, in Ministration of the Son to bring men in to the Faith of the Son of God, and so to Sonship or Adoption.

And this by Jesus Christ, that is, by abiding in him,* 1.1128 and so preaching and witnessing him, and so Repentance and Re∣mission of sins in his Name, to draw men in to him, as hath been shewn: and this unto himself, to draw to him, unite to, and inamour with him, that he may have their heart, and the praise: such the end of their Ministration and Furniture, and so of their preaching: so they say, We pray you in Christs stead, be ye reconciled to God; and, We have espoused you to one

husband, even Christ. Thus was their Ministration to the Adoption of Children by Jesus Christ to himself; and herein far above the Ministration of Moses and Aaron, and all the Levitical Priesthood, and their Law: for though their A∣doption appertained to them, and their Ministration was to bring Men to God, and so to be Sons and Tutor. Sons; yet it was not with such a cleer Revelation of Christ, but by Types, and Shadows, and Prophesies of him to come; and by Circumcision,* 1.1129 still holding out the Gentiles as strangers to their Priviledges, and binding even the Circumcision to such observances of outward Rites, that they were kept still in a kinde of bondage; so, as they were under Tutors and Governours as Servants, so as the most upright that were in Grace and not of works of the Law, yet were they under the Law: but this Ministration is of Grace onely, and of Free∣dom, and leads thereto:* 1.1130 yea, even John's Ministration, though before, and above all the former, yet short of this; this being a glorious Ministration of a glorious Gospel, to a gloriously gracious end,* 1.1131 even the Adoption of Children by Jesus Christ unto God, according to the good pleasure of his will, not onely according to his will, and the pleasure of his will; for so were all the former Ministrations: but through Men's weaknesses they did not so profit,* 1.1132 nor were to conti∣nue but for a time, till Christ had offered up the Sacrifice; and so were not approved for continuance and perfecting the Saints. But his delight is in his Son, and the cleer Reve∣lation of him, and that Men should love and honour him, and so come to God by him; and of this their Ministration, and so this Ministration to continue till his coming again,* 1.1133 with which he is well pleased: so that all the efficacies of it, are to him a sweet savour. This the choice and good pleasure of his will, according to which they were to minister, and did minister; and both his choice of them, and furnishing of them to his Ministration, and their so ministring to bring Men by Christ to Sonship,* 1.1134 was for this glorious end, Vers. 6. To the praise of the glory of his grace. The Grace of God was from the beginning, and testified in his works and word, and he praised for it by his Servants: but the riches and glori∣ousness of it, was but dimly seen, in respect of what indeed it

is; nor did it so appear, till the Son was manifested, till he came and was thus revealed, and that God spake by him,* 1.1135 and manifested himself through him, who is the Image of the invisible God, the brightness of his glory, the express Image of his person, who hath declared him; so that God that commanded the Light to shine out of darkness, shined in the Hearts of these first Witnesses the Light of the Glory of God,* 1.1136 in the Face of Jesus Christ, revealing the Riches of the Glory of this Mystery, &c. as formerly had not been revealed to others; yea, the largeness of this Riches, and extention of it to all Mankinde in Ministration, that they might participate; so as they were for the praise and praising,* 1.1137 and their Mini∣stration for declaring, extolling and praising the glorious largeness, riches and freeness of his Grace, and to occasion and bring others to glorifie and praise the same together with them: in which free and abundant Grace, or, as still in vers. 6. Wherein he hath made us accepted in the beloved,* 1.1138 which is as much, as in more words to say, That in the discovery of his glorious Grace in Christ to us,* 1.1139 and shedding it abroad in our hearts, he hath therein and thereby reconciled us (who were sinners as others are) unto himself, and so made us ac∣cepted in Christ the Beloved, and counted us faithful, and put us in the Ministery; so as we have seen and known what we preach, and have our selves experience of that we preach to others, being also patterns set forth of God for them that believe: he having committed to us, and put in us the word of Reconciliation, and by that large and free Love of his, filled our Hearts with Love and Desire, that others may participate of the same; and so answered that Praver made for us, Joh. 17.11, 20. by Christ lesus.

Vers. 7. In whom we have redemption through his blood,* 1.1140 the forgiveness of sins, according to the riches of his grace. The Redemption here spoken of, is explicated, by the medium, his blood (applied,) the thing it self, the forgiveness of sins, and the manner, according to the Riches of his Grace, and so more full then what believers in former times received, who had the application mediately by other blood, figuring out his blood, as then yet to be shed, and yet short of that full and com∣pleat Redemption that is still to be waited for: of which, this

is a first fruits and sealing confirmation of it to us. And of the having Redemption through his blood, the forgiveness of sins,* 1.1141 is more then having received forgiveness of their own sins in their own consciences, and so freedom from the bon∣dage of the Law, and Justification through his blood, and so peace with God, and access to him in this Grace and Hope of Glory; which indeed they had, and were thereby filled with, and fitted by experiments of his Grace. But having, here signifieth both all this, and somthing more then all this, even something wherein they were preferred before all the Ministers that went before them. These having in Christ, in the word of Christ, as given them, the word of Reconci∣liation, in which all this is brightly discovered in him:* 1.1142 and so in the Ministration given them, they have the Redem∣ption compleated by him in himself for Men, and there∣in Remission of sins, to preach to others in his Name, that so by Faith in his Blood, they also may receive the same, Romans 3.24, 25. Acts 10.43. & 26.18. yea, even by Faith in his Blood, without outward Circumcision, or undering to the works of the Law; so glorious the Mini∣stration he hath given them, and they have to display, not according to the works of the Law, but according to the Riches of his Grace. And this sence appears by the next following words, cleerly to be here meant.

Vers. 8.* 1.1143 Wherein he hath abounded towards us in all wisdom and prudence. This cleerly appears not to be the wisdom of the World,* 1.1144 or of the Princes of this World, or their prudence, which cometh to nought; yea, with all their wisdom, they have not known this wisdom:* 1.1145 but as Christ is the Wisdom of God, and the Power of God, in whom are hid and treasured up all the treasures of wisdom and knowledge, the fulness of the Godhead dwelling in him bodily, he being im∣measurably filled with the Holy Ghost,* 1.1146 the Spirit of Wis∣dom and knowledge, to send forth, and it flowing from him: and that Spirit testifying of him, and enabling rightly to te∣stifie of him. When the Apostle prayes for the Ephesians, that God would grant to them the Spirit of wisdom and Re∣velation in the Knowledge of Christ,* 1.1147 that so in the know∣ledge of that Object unbared, and their eyes opened and

strengthened to behold, they might see the hope of his cal∣ling them (in this Ministration,) &c. and it being the wis∣dom of the prudent to understand his way, so it is manifest,* 1.1148 that here by all wisdom and prudence he meaneth, the im∣parting and giving in to them the cleer knowledge of Christ, and the things of Christ, and so of his Minde, according to the Revelation of the Mystery,* 1.1149 and ability to declare the same by the Holy Ghost, as essewhere he expresseth himself to mean; and so by abounding towards us, he openeth himself to mean, he hath given more abundantly to us,* 1.1150 and revealed the Mystery more fully to us, and fitted us to manifest the same in all wisdom and prudence, more then ever he did to a∣ny of the Sons of Men, or any his Servants in former Ages: and this to be the meaning, is fully cleered in the next words.

Vers. 9.* 1.1151 Having made known unto us the mystery of his will according to his good pleasure, which he had purposed in himself. Having, saith he, made known to us the mystery of his will,* 1.1152 which is called also, The Mystery of Christ, The Mystery of the Gospel, The Mystery of Faith, The Mystery of Godliness, yea, The Mystery of God, even of the Father and of Christ: in which also the Mysteries of the Kingdom of God: all which was given to them to know; and these were made Stewards of the Mysteries of God thus made known to them, as he saith, Having made known to us the mystery of his will,* 1.1153 ac∣cording to the good pleasure which he had purposed in himself. This of it self clears up to us all; God working all things according to the counsel of his will, in which is his purpose; he having at first so prepared in Christ, and ordered for the several Re∣velations of him, and the Miniders with their furniture in the several Ages, to carry the same forth, he then for these last times purposed this great and cleer Revelation of Christ; and the first Trusters in him after his Resurrection, to be his chosen Witnesses, and to be thus furnished; and according to this purpose in himself, he hath thus chosen and furnished them to this gracious end: in which, this sense doth farther appear by that before and following.

Vers. 10. That in the despensation of the fulness of times,* 1.1154 he might gather together in one, all things in Christ, both which are

in heaven, and which are on earth, even in him. By fulness of times, he gives us to understand, is meant the times after that due time was come when Jesus Christ was come, and had suffered and compleated that prophesied and typed of him,* 1.1155 to be done by him in his first coming, and so had given his Word to his Disciples to manifest him by preaching: and so it is said,* 1.1156 When the fulness of time was come, God sent forth his Son made of a woman, made under the Law, to redeem them that were under the Law, that we might receive the adoption of sons:* 1.1157 which fulness of times, is also called the last times; be∣cause also there shall be no more changes of the manner of his Dispensation in any other Revelation or Doctrine of Christ,* 1.1158 but in and by this; and this to be continued till that visible coming again of his, which is the last day and last time, in which the whole Mystery of God will be finished; that be∣ing called, that day, when will be the fulness of the stature of Christ; when all that are to be brought in to him by such means are come in to him, and with him; and from his first coming which was in due time, in the beginning of the fulness of times, to his next personal and visible coming, which will be at that day, that is the last time; all between, is called, the last dayes, the last times; and here, the fulness of times, that we may be mindeful of and heed this Dispensation and Go∣spel thus dispensed by the Apostles, that proved all by the Prophets also, and to look for no other till Christ come a∣gain.

And the end of this glorious Revelation, and glorious Dis∣pensation is,* 1.1159 That by Christ thus discovered, and as discovered in it, he might shew forth in Christ, and gather together in one,* 1.1160 even in Christ, all things which are in Heaven and in Earth, even all the parcels of his Minde fore-declared in the heavenly Prophesies, or by Dreams and Visions, or by earthy Types and Shadows, and that was hid 〈◊〉〈◊〉 Christ, now to be revealed and made manifest together in him, in whom God and Man are one; and Truth and Righteousness, with Mercy and Peace meet in one, in him; yea, in Temple, Al∣tar, Propitiatory, Oracle, Priest, Sacrifice, Purincation; yea, Life and Covenant are all in one,* 1.1161 in him; yea, in him Father, Son, Spirit are all one; yea, the worshipped and worshippers

meet in one in him; yea, the Spirits of the Prophets, and A∣postles, and of all just Men made perfect in Heaven, and of all unfeigned Believers on Earth, meet in one in him; yea,* 1.1162 Faith, Love, De res, Refreshings, all flow from him, and run into him, and meet in one; yea, Jew, Gentile, Bond, Free, Male, Female, all one in him; and by Faith in him, come to enjoy Union and Fellowship in and with him and one ano∣ther, and enjoyment of his blessing: and this Union with him, the Gospel thus dispensed, effecteth where believed.* 1.1163 And thus to understand this gathering together of all things in Christ to be of these things, and this Union, we are led by the 3 vers. and other Scriptures; so that the end of this Dis∣pensation is to let Men see all in Christ, and so draw them in to believe in him, to place all their Love, Faith, Desires and Content in him, and so to finde all their satisfacti∣on in him, and so partake of the Blessing of this Union in him.

Vers. 11. In whom, (that is,* 1.1164 in Christ) we have obtained an inheritance: this he sheweth to be, they had it in hope; and the Holy Spirit as the earnest, till the possession be given: and this they had also to preach to others, and assure all unfeigned Believers of the same, to be theirs in hope; yea, there was a confirmation of the Truth of all this, and of the Blessing of their Ministration in the Ephesians, believing on their report,* 1.1165 and being therein sealed, though they had not so much light into the Mystery as the Apostles had, for which he also prays after for them, and explicates the Mystery to them, as it was revealed to the Apostles, both in the Doctrine and Ef∣fects of it in Believers, and the Priviledges held forth to all Men that they might believe, with experiments in some mea∣sure found in all Believers, which I leave to be read in the second and third Chapters, onely here taking notice of what he affirms concerning all he hath said, Vers. 11.* 1.1166 That to all this, they were predestinated according to the purpose of him that worketh all things according to the counsel of his own will. Mark how he concludes, and approves the pur∣pose of God to be such, and his predestination of them ac∣cording to his purpose, even from his works in them, that God having so chosen, and blessed, and furnished them-above

all his former Servants, and put them in this Ministration for such a Dispensation, and confirmed it with such Bles∣sings; he working nothing at randome, but all things ac∣cording to the counsel of his own will: This is an evidence that such was God's purpose, and according to his purpose did he predestinate us to all this, to this end,

Vers. 12.* 1.1167 That we (we so elected and furnished, according as we were predestinated, that we) should to be the praise of his glory, (we in our Ministration in this Dispensation, setting forth his glorious rich Grace in and through Christ, as never was be∣fore) should lay the Foundation, and deliver the Doctrine and Dispensation in which the Glory of his Grace shall be displayed to the end of the World; so that we now in our personal doctrinal delivery and Dispensation, and we after in the same Doctrine and Dispensation, delivered and re∣corded, by us held forth in the Ministration of those that be∣lieve through our word, in which our Fruit still remaineth and encreaseth, that so we should be to the praise of his glory, e∣ven we, who first trusted in Christ; and so were Eye-witnesses of him, and had our Gospel immediately from him: in which he puts a distinction between the first Witnesses that first trusted in Christ, and the believing Ephesians that also trusted in him, after they had heard the Word from the first Witnesses,* 1.1168 of which Believers he affirms graciously, but short of what he affirmed of the first Witnesses, putting a re∣markable difference in respect of the measure of the Furni∣ture between himself with those spoken of, and these he speaketh and writeth unto. So that the whole Series of all the things affirmed from vers. 3. to vers. 12. will agree to none but the Apostles and first Witnesses of Christ, to none of the Servants of God before Christ carried our Nature into Heaven, nor fully in all and every of the things af∣firmed, scarce to any since their times: but to all them, all that is said doth fully agree, and in the Text is expresly af∣firmed of them,* 1.1169 which doth abundantly testifie the Truth and Goodness of the Gospel delivered by them, who were so a∣bundantly furnished with such a full and cleer Revelation of Christ, which they received so immediately from himself, whom they also saw; and being so filled with his Spirit, have ac∣cording

to his purpose left the same on record for us,* 1.1170 who have the same Gospel and Dispensation, a revealed by them to believe and declare, as we have it mediately from them; and not to gape after another immediate Revelation of it to us, but to take it, as in believing we may by the Spirit come to know it in and by their writings; and so Blessing, Electi∣on and Furniture, with the Predestination according to his purpose for such a gracious end for these last times here set forth, speaks good to, and for all the Sons of Men to whom it comes, that they might believe; and sweet Consolation to all Believers: and the wresting of Election and Predestination here spoken of, to mean a certain set Company of Men se∣vered from the residue of Men, that they, and onely they, shall be eternally saved, that were thus absolutely predesti∣nated thereto, before the Foundation of the World; and these onely, and all these thus chosen and blessed, as Ephes. 1.3, 4. sure there is not one word in the whole Text, or else∣where, expressing or importing such a sence as this. But there are many things in the Text against such a sense, and that will not admit it, as appears in that said, over and beside the expression of this Company, to be the first Trusters in Christ, and speaking of them distinctly from after-Trusters, changing the person from those spoke of, to those spoken to, with some difference in that affirmed of either; yea, this sense pretended in the Face of it, compared with the Text, would cut off all the Fathers from Adam to Noah, and all the Believers in their times, and all from Noah to Abra∣ham, and all from Abraham to Moses, and all from Moses to David, and from him to John Baptist, from being of the number of the Elect, and predestinate to Eternal Life: for the things here affirmed of these Elect and predestinated, cannot be affirmed of those from the beginning; no, not of John Bap∣tist himself; yea, and by that Trial, few Believers since, will ever come to finde themselves of this elect Company; be∣side, this pretended sense pleaded for, weakens and denies the evidence of good and credit this place affords to the Go∣spel-Dispensation, and darkens the light of the whole Text, so cleerly shewing and intended to shew forth the excellency of the Gospel as now revealed, and the heavenly and rich

Furniture of the Apostles and first Witnesses to deliver it, and the Gospel and Dispensation recorded by them, to be the Dispensation for these last times, and all this according to the purpose of God; so were they furnished, and in the Go∣spel recorded, they are in Spirit with all this Furniture with us now. But as this Furniture was in a sort common to all the first Witnesses, so they had also a Furniture of spiritual gifts, in which was difference; some one, some another; some more, some less. Let us view these also.

CHAP. 13.

Of the Furniture of spiritual gifts the first witnesses had, as in Ephes. 4.

EPhes. 4.7.13.* 1.1171 But unto every one of us is given grace, ac∣cording to the measure of the gift of Christ. Wherefore he saith,* 1.1172 When he ascended up on high, he led captivity captive, and gave gifts unto men.* 1.1173 (And then there is an inference: read vers. 9, 10. and then he saith,) And he gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers: for the perfecting of the Saints, for the work of the ministery, for the edifying of the body of Christ,* 1.1174 till we all come into the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature (or age) of the fulness of Christ.

In these words are many things affirmed and taught, both shewing their rich and plentiful furniture of spiritual gifts, and worthy our observing.

1. That these gifts, as here mentioned, were never so given to the Servants of Christ in this manner,* 1.1175 before his personal Death, and Resurrection, and Ascension into Heaven, in that personal Body of his that died and rose again; and so, that on his Ascension, he received in that personal Body of his, the immeasurable fulness of the Holy Ghost to send forth; and then, and not till then, but even then, he did send forth the Holy Ghost upon his first Witnesses, with all these

his spiritual gifts:* 1.1176 and this is evident in the Apostles fore-in∣ference; and in the Prophesie of it, and in the testified per∣formance of it, and in this express Affirmation. As for outward Offices, for Order in Churches, for teaching and leading in the Administration of Outward Ordinances; they were before according to God's Direction, both for Temples, Synagogues, and Families, as well as those that follow for their time among these, as Elders, or Bishops, and Deacons, which are to be chosen by the Church, which is to follow Christ; in cnusing whom he hath fitted, and not enjoyning him to follow them, in fitting whom they have chosen, or else to allow him no Ministers in his Church: but of these after, in fit place.

2. That these gifts,* 1.1177 bear not the names of ordinary Officers in the outward polity of the Church, but the names of the Offices and Business of the first Witnesses of Christ,* 1.1178 which were to preach him, to bring in such as were no Church, that they might be a Church, and of the Church;* 1.1179 and then to e∣difie the Church: and so a true Church in being, which was before, and while as yet there was no such outward ordinary Officers, for the outward polity thereof ordained therein, they being ordained in the Churches, some time after the Churches were congregated, and in being. And so we finde,* 1.1180 That of the Disciples immediately called by Jesus Christ him∣self, that after they were come to and followed him as Disci∣ples, he then called them to him: and first, of them he chose twelve, whom he named Apostles,* 1.1181 whom he sent forth to witness of him, and preach him; and also that after that he appointed other seventy, and sent them to go before his face, which could be no less then to evangelize: yea,* 1.1182 all his Disci∣ples he appointed, to be a Light to the World, and to let their Light shine forth, in Word and Conversation, so preach∣ing him: yet with these gifts fitting for the great business that was to be done, were they not yet endued, nor could be,* 1.1183 till Christ had suffered and ascended; and so were to go forth where Christ was not named, &c. till after Christ his Ascen∣sion, they were by his pouring forth the Holy Ghost on them indued with power from on high; and by this, and their ex∣ercise, and allegations of Scripture in their Ministery, it ap∣peareth,

that the first, primary, and choice gift, was the gift of Apostle,* 1.1184 put in this his first, and by himself immediately gathered Church: and this appeareth to be such a spiritual Manifestation,* 1.1185 Light, Knowledge, and Gift, for teaching Christ, with such spiritual power and efficacy as apted and enabled them to preach Christ, where, and to those he was not before known to be The Christ,* 1.1186 or else where he was not so much as named, and so known at all; and so not to be the first instru∣mental layers of the Foundation; and such brought in by them, were the seal of their Apostleship.

And in this gift of Apostle this is also to be farther noted, That in it all the rest were included; so, as such as had the gift of Apostle, had therein all the other following gifts, as of Prophet, Evangelist, Pastor and Teacher; though others that had these, had not all that was in the gift of an Apo∣stle.

The next gifts here mentioned, are Prophets and Evan∣gelists; first here naming Prophet, and then Evangelist, be∣cause of the double efficacy for convincement and drawing on to believe, else they may be called by one or either of the Names; and so the Apostle elsewhere includes Evange∣lest, in that Phrase of Prophet;* 1.1187 saying, secondarily Pro∣phets; by which, with the phrase Evangelist used here, and by their Ministration, and the effects, we may discern what these gifts or this double gift is. Prophesie here not to be limited to that gift of fore-telling some events to come; which was more before, then since the Ascension of Christ;* 1.1188 such as that of Agabus: but it was such a spiritual Manifestation, Light, Knowledge and Gift for teaching Christ, with such power and efficacy, as apted and enabled them so to preach Christ, as might tend to the convincement of unbelievers,* 1.1189 and the throwing down all their strong holds, convincing them of the fulness of all Foundation: for trusting in, or doors of approach to God, besides Christ: & that he is the onely Foundation & door of approach to God, which was done in prophesying, and in this respect the gift for this, called the gift of Prophet:* 1.1190 and then the drawing in the con∣vinced to believe in Christ, and so turn to the Lord, which is the proper effect of evangelizing: and so the Apostle

saith, The Word was evangelized,* 1.1191 to those that were brought in to believe: whence the gift is called Evangelist most frequently, though also both are called, Prophet. And this is also to be here noted, That Evangelist includeth Pastor and Teacher; so, as those that had the gift of Evangelist, had therein also the gift of Pastor and Teacher, though all that had the gift of Pastor and Teacher, had not also all that was in the gift of Prophet and Evangelist. And so,

The next gift here mentioned is, And some Pastors & Teachers: he saith not as before of the other, And some Pastors, and some Teachers; as if these were several, and distinct, and different gifts, as the other: though in this, as in the former, there may be a various distribution in the measure, to some more than to others:* 1.1192 yet feeding and teaching is in them all; yea, feeding is by teaching, and right teaching the way of right ruling and feeding; and so as the Apostle includes both these Pastor and Teacher, in one word, saying, thirdly Teachers: yea, Pastors are in and with these gifts, so as Apostles are Pastors and Prophets and Evangelists are Pastors, and Teachers are Pastors, and all of them are Teachers;* 1.1193 yet all according to their several gifts, and the measure of Faith given unto them; and so all of them together Stewards and Shepherds: and in this is seen something of the spiritual Kingdom of Christ in this World, as was also typed in the temporal Kingdom of Da∣vid, in which was King Priest, Prophets, and all anointed and called Shepherds, to rule, order, lead, teach, and minister;* 1.1194 and so suitable to that prophesie by Jeremiah, and a spiritual first Fruits of it: for here is Jesus Christ the anointed of God, into whose Lips Grace is poured, the great and mighty King, the Prophet and great High-Priest over the House of God, the good Shepherd of his Flock, sitting in his Body in the Heavens, at the right Hand of God, (till he come again and take to him his great Power and Raign) that is also the Anoynter, and in sending forth of Spirit hath given gifts unto Men, to get him a spiritual Kingdom amongst Men, and to order it, till he come to take them to raign with him.* 1.1195 And so he by his Spirit is present with them, and anoynteth them, and maketh them a spiritual House, an holy and royal Priesthood,* 1.1196 to shew forth his vertues, and offer spiritual Sacrifices to God by him, suitable to, and a spiritual first Fruits of that prophecied by Isaiah: and so, as he hath put his Word,* 1.1197 and therein laid the

Foundation in them; so he hath filled and fitted them in his a∣nointing, with spiritual gifts, to hold forth, teach, and so lay the same Foundation for others, and to convince them of the false∣ness of all other Foundations, and to draw and build them up on this Foundation, and to help them to growth and feeding there∣on, and for direction for walking therein, till they come to the fulness of possession;* 1.1198 so richly were these first VVitnesses furnished in the Faith, having both the Gospel in such full and clear know∣ledge, and all these spiritual gifts, immediately from Jesus Christ himself, whose personal body they both saw and heard, even after his Resurrection. And whereas Paul seemed to be born out of due time for this, yet it was vouchsafeth him; and he did, and was the last that did, both hear and see him in his personal Body, and receive the Gospel and these spiritual gifts immediately from him;* 1.1199 and by that he proves his Apostleship: and in this immedi∣ateness of receit and commission they have no Successors; but do continue with us in all their knowledge and gifts, by and in the Gospel recorded by them.

3. That the end for which all these gifts were given them, was for perfecting the Saints (that is,* 1.1200 all that are prevailingly called by his Grace, and so united to him, and sanctified by and to him, and for his service; not limiting this to outward Officers, nor en∣gaging it to all them, some of them it may be not being such Saints; but limiting it to such Saints, and enlarging it to all them, for perfecting them) for the work of the Ministery, (the Ministery of the Saints of the whole Body, whereof no Member is Officeless or useless, but each hath some Service or Ministration and fitness for it, and spirit of life running therein, and so a Ministration) for the edifying of the Body of Christ; and this such an edification as is for the growth of the Body both in multitude of converts, and their growth in Union, Fellowship and Conformity; every Mem∣ber in this sense growing, by the influence that proceedeth from the Head; but yet not immediately into every particular Mem∣ber, nor through some outward Officers onely; but as from the Head of the mystical Body, so through every living Member, ma∣king increase to it self in love; And so the growth of the Body by that which every joynt supplieth: for so gracious an end were these gifts given.

4. The time of the continuance of these gifts, and that is ex∣press,

Till we all come in the unity of the Faith, &c. that is,* 1.1201 till the last Man be called that is to be called, before the personal appearance of Christ, till we all (that is, the whole company that is to meet with him, and to come and raign with him) meet in the unity of the Faith, and of the knowledge (and so the acknow∣ledgement) of the Son of God, unto a perfect Man,* 1.1202 (a full and compleat Company, a fit and suitable Corporation or Body for such an Head) the measure of the stature (or age) of the fulness of Christ; which, (as the knowledge of the Freedom of Sons was by his first coming, so this) will be at his next coming and ap∣pearing in Glory, when this manner of Ministration will cease; but till then, they to continue in this Ministration of the Gospel. True it is, The Gospel, that is, the Faith to be taught and received,* 1.1203 it was once and but once, immediately given unto the Saints in these first VVitnesses; but that very same Gospel is mediately con∣tinued, and so to be received and held forth, and no other Gospel, nor another immediate giving of that (unless to some Jews,) but that kept, and held forth by the Saints till Christ come again; even so these spiritual gifts, to minister the Gospel with, were once given, and that was when Christ ascended up in our Nature to Heaven,* 1.1204 and then he sent them down to his Saints at once; and in this immediateness and fulness, as then but once: but these gifts, even all of them, as mediately received through belief of the Gospel delivered by them; which Gospel, whoever unfeignedly believeth, is become of them, and so of Christ, and so of the same seed, the seed of them who are the seed of Christ, and the seed of Christ his seed, and his seed's seed.

And so this VVord and Gospel given them, and the spiritual gifts given them therein and therewith, and so put in them, shall not depart out of them, nor out of their seed,* 1.1205 nor out of their seed's seed, from henceforth for ever: and so will he make good his promise to them, of being with them to the end of the VVorld:* 1.1206 and that to this gracious end, That having such a standing and enduring Gospel recorded, and in that record revealed; and in minding, and believing thereof, receiving such known spiritual gifts, as all lead to exalt Christ and draw to, and build on him; VVe may no more be as Children, tossed to and fro,* 1.1207 and carried about with every winde of Doctrine, by the slight of Men, and cunning craftiness whereby they lie in wait to deceive: but speaking

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the truth in love, we may grow up into him in all things, which is the Head, &c.

And so much for their blessed Furniture, that is of continuance, and abideth in the Church, believing and professing this Go∣spel in some good measure throughout all ages. But with this they had some other Furniture tending to confirm their Doctrine and Ministration, peculiar to the first times.

CHAP. 14.

Of the peculiar confirming Furniture of the first Witnesses and the Churches brought in by their personal Ministra∣tion.

THese first VVitnesses had also some other gifts that were for confirmation, which were chiefly to them, yet neither per∣sonal to every one, nor peculiar to the first VVitnesses, but pecu∣liar to the first age of the Church, the gifts mentioned that are for continuance, were to some more, to some less, yet to all some; and these were for edifying the body of Christ: but these other gifts are not personally to every Believer; and though they were given to the Church, yet their principal end was for unbelievers, That such as had not heard, and been taught, and so did not know, That the Messiah, the Saviour of the world was come, and had offered up the acceptable Sacrifice; and, that this very Jesus was he; this Jesus whom they preached is the Christ; and, that God will be worshipped and approached to in and through him; and that such as do believe in him, and approach to God by him, shall be saved. Till this was proclaimed, rumoured, and taught through the world, and had been sufficiently confirmed for truth, so, as it was received and professed by many witnesses; signes and miracles were necessary, to convince the unbelievers of the truth of it, and to confirm the weak and unstable in the be∣lief of the same. And indeed for these ends were such signs, won∣ders, and miracles granted to be donea 1.1208: and so it's evident such

effects they hadb 1.1209, and such use the Apostles made of themc 1.1210: and these gifts of speaking with divers Tongues, and of working Miracles, and healing Diseases, were given abun∣dantly in the first age of the Church, but not to every Be∣liever: yea, primely and most abundantly to the Apostles, that had the Power or Gift of giving the Holy Ghost, in such∣like Gifts of speaking with Tongues, by Prayer, with lay∣ing on of Hands. Philip was an Evangelist; and God did by him shew many Signs and Wonders: yet the giving of the Holy Ghost in such Gifts of speaking with new Tongues, was not given by him, but onely in Ministery, on the Prayers and laying on of Hands, by two of the prime and immediate A∣postlesd 1.1211: and so in the Preaching of Petere 1.1212; and so by the laying on of Paul's Handsf 1.1213: though many had the Gift of speaking with Tongues, yet by any thing recorded, it's not like they received it, but in the Ministery of some of the A∣postles; though the Holy Ghost, for comforting, renewing, and filling the Heart with joy and some spiritual Gifts, was given in the Ministery of the Gospel by other Disciplesg 1.1214: yea, the Promise of the Holy Ghost in this sort, is to all that God calls by the Gospel, that in believing they may receive ith 1.1215. But this Gift of giving the Holy Ghost for speaking with Tongues, appears to be peculiar to the immedately cal∣led Apostles, and for their times: but the Gifts of healings, and doing other Wonders and Miracles, was given to divers others, not onely Evangelists, but other Disciples, yet not to every Disciple, nor all to onei 1.1216; and this to multitudes of the first Witnesses, and to divers others brought in by their Mi∣nistration, during their times; but not to continue for the times to come, as the Doctrine with the fore-mentioned Gifts were; But to confirm the Doctrine of the Gospel, and the Grace and spiritual Gifts to be received in the belief thereof, which was to continue till Jesus Christ come again, as appears,

1. By our Saviours manner of promising them: And these signs shall follow them that believe, &c. he saith not,* 1.1217 That he (or every one) that believeth, shall do these signs; as he had fore-said, He that believeth, shall be saved: but, And these signs shall fol∣low them that believe, in my Name they shall, &c. where, by the

order of the words according to Scripture-Language, They signifieth the unity and community of the whole Society of Believers from first to last, all of them participating in that, which but some of them have actually done: and so such as are of that Number, Body and Society, are verily said, in re∣spect of the unity and community of the whole Society, to do the same that any of them do, while they do not oppose or disallow it; yea, more fully, if they like, and be glad of it; as the whole Body may be said to do that, which, with its living force and likement, any one living Member doth: and so They,* 1.1218 even whole Israel, are said not to have hearkened, but transgressed; when but some did personally so transgress: and so They,* 1.1219 even Israel, are said to have sent Messengers to the King of Edom, and the King of Moab; when it was but Moses and the chief of the Rulers that sent: and so They, Israel,* 1.1220 are said to have sinned and transgressed God's Cove∣nant; when it was but one Man that personally did it. And this sense the Apostle counts it a shame for Christians to be ignorant of.* 1.1221 And to come neerer this very business, that God did by Moses, Aaron and Joshua to those of Israel, personally in their times, is yet counted as done to the whole Society of Israel,* 1.1222 and the Generations of them, and that af∣ter them, many Generations, and many hundreds of yeers; and so looked on and spoke of, because of their oneness and interest as, Them; and because of oneness, Him, for, and to whom God by Moses did these things: and the People of Israel,* 1.1223 in after-times and Generations, reproved for not ac∣knowledging the same. And though all the Apostles did, be not writ; yet so much is writ, that we may know they, and many of the first Witnesses, and many that believed through their Ministration in the first times, did all these Signs menti∣oned by our Saviour: and now those that believe in Christ through their word, are one with them: of this they, of the same Society; we theirs, and they ours, of the same unity and community, Ephes. 2.17, 22. 1 Cor. 3.22, 23. & 12.26. and so,* 1.1224 as they of old are said to rejoyce in God in their Father's rejoycing when they went through the Sea, and to be spoken to by God, when he spake to Jacob, or in that speaking: so, and in that sense may they,* 1.1225 the whole Society of Believers,

both then and now, be said to do these signs, which those of the first times personally did.

2. But this will more appear by the words,* 1.1226 Shall follow them that believe; for as the Signs and Wonders done by Moses, and in his Ministration did follow the Israelties, that is, accommodate them in all after-Ages, till the Messiah pro∣mised came: not in being done over again, but in that, first,* 1.1227 they were left upon record, together with the Law and Do∣ctrine confirmed by them; in which they had those Signs, together with the Law and Doctrine to teach their Children and one another. And secondly, in having, and believing,* 1.1228 and minding the Law and Doctrine so confirmed, they had all those Signs also to minde and believe. And thirdly,* 1.1229 in minding and believing the Doctrine confirmed by those Signs, they had the same use and benefit of those Signs, for far∣thering their confidence and rejoycing in God, in praying to him, seeking help of him, and resting on him for it in every need, as they had in whose personal sight they were done. And so did these Signs follow them:* 1.1230 and it was an evil and adulterous Generation, that did call for the doing them o∣ver again; even so the Believers being come into the same Society and Congregation with the first Witnesses, The A∣postle in this very sense takes in all the Believers to the coming of Christ, using that word we, 1 Cor. 15.51. 1 Thes. 4.15. And in this sense we all may be said to have those Signs done by the first Witnesses to follow us, and to accommodate us, in that they are left upon Record for us in the Record of the Gospel that was confirmed by them,* 1.1231 that therein and thereby we may have the same use for minding and teaching them, and being confirmed in the Faith of the Gospel, and so for farthering our confidence, as they of the first times had; yea, they are affirmed to be writ for that end: and it is a Sign of an evil heart, to call for these Signs to be done over a∣gain; which, if it should be granted, yet would not such evil hearts believe. And as this appears, both by the manner of Christ his promising, and the words in his promise: so it doth also appear,

3. By the Apostles setting them down; having set down the abiding gifts, first, second, third sort, he saith, After that,* 1.1232

miracles, then gifts of healing, helps in Government, diversities or kindes of tongues. After God had called Moses and Aa∣ran, and spoken by them to the Children of Israel, and sent them to speak to Pharaoh, he added Signs and Wonders that made the Enemies say, This is the finger of God: and he fight∣eth for Israel, and causeth Israel to believe his Words, and sing his Praise. But those Signs were not to be done o∣ver again, but remembred in all Generations following: and so much the Apostle intimates here by the word afterward, as an addition and over-plus for a time.

All that may seem to darken this sense, is, because helps in Government is named among these Gifts: to which, an∣swer might be given, That the naming them with these, doth no more equal them, and make them of the like Nature for their Tendency and Temporariness, then the naming things indifferent, and evil onely in the use by Circumstance, in one and the same sentence with things simply and abso∣lutely evil,* 1.1233 doth equal them, and make them of like Na∣ture and Tendency at all times. And yet this placing helps in Government, among the things that come in after∣ward, and in the middest of those temporary Gifts, doth in∣struct us also,

1. That these helps in Government, Elders, and Dea∣cons, and such outward Offices, were not of the Essence of those spiritual Gifts, which Christ ascended up to Heaven to give: but such as in the Wisdom of those spirituall Gifts given, they might, as occasion and need was, af∣ter appoint or elect; and so those came in afterwards, as hath been foreshewn.

2. That these helps in Government, are not of the Essence of the Church, nor simply requisite thereto: the Church was before them, and truely in being before it had them: and these came afterward into the Church for outward Or∣der and Ornament, as is foreshewn; yea, it may be to in∣struct us,

3. That as those outward Offices had not their rise im∣mediately in the first pouring forth of the heavenly Gifts, but afterward; so they shall not have their continuance in the true Church and Sanctuary, the real and mystical Body of

Christ, till his personal coming again, as those spiritual Gifts shall, though they were of longer continuance then the Miracles and Gifts of Healing, and diversites of Tongues for outward acting were: a time was fore-seen to come, when some of these outward Officers would fall from Hea∣ven, (from the simplicity of Christ, and receiving their Knowledge and Furniture from the Gospel believed, even the Testimony of Jesus, that is, the Spirit of Prophesie, and came from Heaven; and those spiritual Gifts and Furniture received in belief thereof, which came from Heaven) and so fall to the Earth, in love of the Learning, Philosophy,* 1.1234 Arts and Sciences of the Gentiles; and with that, interpret and teach, using it as the Key of Knowledge, and so bring in a smoke, covering the Face of the Gospel and Church with Darkness. And such Officers getting to be the chief in the outward Court, the outward Court would be left unto the Gentiles, and then the Man of sin would enter, and sit there∣in, and he would be making Apostles, Evangelists, Pastors, and Teachers; and none should be counted so, but those of his making and calling: and if by his usurped Power and feigned Miracles, he could not generally perswade Men of this, yet he would claim such Authority for ordaining Bishops and Deacons, that there should be none acknowledged but of his ordaining; yea, he and the Officers ordained by him, shall bear the Name of the Church and Clergy; as if out of Union with them, no Salvation: and all that will not submit to, and acknowledge this Power in him and his Officers, shall soon be thrust out of Office, and excom∣municated out of the outward Court of the Church; and then the Holy City, the true Church and Sanctuary, would be trodden under Foot,* 1.1235 and clothed with sackcloth in dis∣grace and persecution: yet the Testimony of Jesus, and Truth and Verity of all these spiritual Gifts, was in, and would remain and be in this Sanctuary, the true, though despised Church, and stript of her outward Ornaments and Officers: and Power is given to these, by spiritual Gifts and Vertue, to witness the Testimony of Christ still in all this time. And as God forsook Shilo where his Taberna∣cle was in Canaan first pitched, for the wickedness there∣of,* 1.1236

and returned his Tabernacle no more thither;* 1.1237 so God may reject this outward Court, (in which his Sanctuary once was, and his Glory shined in it) and for the wicked∣ness of it, never beautifie it with his true Sanctuary again; but preserve his true Sanctuary by his Word and Spirit, till Christ come;* 1.1238 and the Holy Ones beneath, and the Holy Ones above do meet, and the false Prophet be slain, and the Church become a Kingdom; which, whether hinted in leaving out the Name of the outward Court, Heb. 9. I will not say, but onely that the placing helps in Govern∣ment, among such Temporary things as came in afterward, may afford these instructions to us: and so leave it to each man, as Light of Truth perswades.

But for the Gospel, and these spiritual Gifts given from Heaven, that they have already been abundantly con∣firmed by Miracles, and they so divinely recorded, as is e∣nough to confirm Faith, and no need of doing them over again, is that affirmed and proved; and yet to make it more cleer and evident, we have it expresly testified,

4. By the Apostles own words to the Hebrews, when having set forth the excellency of Christ, as in Testimony of him set forth, and then exhorted them to diligent heed taking thereto;* 1.1239 he admonishing them saith, How shall we e∣scape if we neglect so great Salvation, which at the first began to be spoken by the Lord; and was after confirmed unto us by them that heard him: God also bearing them witness, both with signs and wonders, and with divers miracles and gifts of the holy Ghost, ac∣cording to his own will? So that the Gospel hath been con∣firmed above all that the Law of Moses was: and as the Mi∣racles confirming that, was no more to be iterated after the Law was once taught, setled and confirmed; but those re∣membred with the Law; yea, the Prophets that came af∣ter, endeavouring to move them to deviate from that Law, with Signs and Wonders,* 1.1240 were not to be believed or heark∣ned to: so we are now warned for these times, that false Prophets, false Christs and Antichrists, will come with signs and wonders to deceive, and draw credit to their false Do∣ctrine with.* 1.1241 So that which we are now to heed, is the Word of the Testimony of Christ; in which is testified, Jesus

to be The Christ, the Apostles and first Witnesses to have de∣clared his Minde, even the Gospel, according to the Revela∣tion of the Mystery, and the spiritual gifts with which they went forth; and the Gospel revealing all this, to be taught and left upon record by them,* 1.1242 the sound whereof went through the whole World, before the first Witnesses all of them left the World. And it was, and hath been setled in many Churches in divers parts of the World, and sufficient∣ly confirmed with Signs, Wonders, Miracles and miraculous Gifts of the Holy Ghost already; and they also written, that we might believe.

And thus have I shewn, according to this last and fullest Revelation of Christ, who were chosen in and by him the first Instruments for laying the Foundation, and beginning the building on it; and so to set this glorious Ministration on foot, and how plentifully they were furnished. Now it is needful also to shew the Furniture of the following Witnesses that are of the same society and house, and to carry on this Ministration to the same end, till the return and personal ap∣pearing of Jesus Christ.

CHAP. 15.

Of the Furniture of the following Witnesses till Christ come again.

WHo are the chosen of God in Christ, to be,* 1.1243 and so are these Witnesses to carry on this blessed business till Christ come again, is already before shewn; and that they are such as through belief of his Grace in the Testimony of Christ delivered by the Apostles, are by his Spirit built on Christ; and so come unto Mount Sion,* 1.1244 and unto the City of the living God, the heavenly Jerusalem; and to an innumerable com∣pany of Angels, to the general Assembly of the first-born, which are written in Heaven, and to God the Judge of all,

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and to the Spirits of just Men made perfect, and to Jesus thn Mediator of the New Covenant, &c. and so have fel∣lowship with the Prophets,* 1.1245 and Apostles, and so with the Father and the Son, being now fellow-Citizens with the Saints, and of the houshold of God, build upon the Founda∣tion, &c. having the same Word and Spirit in their Heart, and in their Mouth, which the Apostles had: these are to hold forth the Word of Life, &c. as hath been shewn: for these are the House of God, and of Christ; the Church of the living God, the Pillar and Ground of Truth. So that,

1.* 1.1246 As a Pillar was used for a Witness of Peace, Gen. 31.51, 52. so these are God's Witnesses to the World, of Christ being his salvation to the ends of the Earth, to open the eyes of the blinde, &c.

2.* 1.1247 As the Pillar of the Cloud was a Testimony of God's presence, and a Guide to Israel, Exod. 13. so these are God's Witnesses and Holders forth of his presence and propitia∣toriness to the World, as Preachers and Patterns, that they might repent, and come in to follow him. God spake to his People in a cloudy Pillar, Psal. 97.7, 8. and through the same Pillar looked upon the Egyptians, and troubled them, Exod. 14.24. and so by and through these, God speaks unto the World,* 1.1248 and manifesteth the savour of his knowledge through them,* 1.1249 which proves a savour of Life unto Life in them that in believing receive it, and a savor of death unto them that op∣pose and rebel against it.

3. As a Pillar: the word is sometimes used to express some chief ones, as Gal. 2.9. so whereas God hath testified his goodness in that rumour of the Gospel proclaimed in Para∣dise, and in his works of Creation and Providence, and after by Types and Prophesies, and after by the Fore-runner of his Son,* 1.1250 and had Instruments suitable to each for Ministration; yet when his Son is manifest as come in the Flesh, who is the Brightness of his Glory, and chief Testimony of his good∣ness: so in that respect, the Ministers that thus hold him forth, they are the chief, and such are these, and the Church now.

4. A Pillar is used for an upholder and stay, and so the

Truth is the upholder and stay of the Church, and the giver of Authority to it; and not the Church the stay of, and Au∣thority-giver to the Truth; yet even in this respect also, as Christ is the Head of the Church, and his Truth and Spirit; and he thereby an Indweller in the Church: so they in hold∣ing forth the Truth, are instrumental upholders of it,* 1.1251 and maintainers of the Faith to the World, and so the Light of the World: and in respect of some in the outward Court, that turn the Grace of God into wantonness, pervert the Gospel, deceive the World, and labour to beguile Believers in turning them from the Faith; These are the Keepers of the Faith by teaching it, and opposing and fighting with the sword of the Spirit, against their prophaness and errors; and so maintaining the Faith against their falshoods. And in all these senses, the Church that are these Witnesses,* 1.1252 is the Pillar of Truth; and yet more fully, in one sense more, including all the former in it, This Church is the Pillar and Ground of Truth, taking in as is given us, both the words; that is to say,

5. As they were of old to write the Commandments and Statutes of the Lord upon the door-posts of their house,* 1.1253 and their gates, (as the Ten words were written in Tables of stone) that they might be seen and read: and as some say, The Prophets did hang or fasten their written Prophesies upon one of the Pillars in the Temple, as is the use of the chief Magistrate to have his Proclamation fastned on some noted post or pillar, in the Market-place, where all the Coun∣try may take notice of it, and read it: so these are the Church or House, and so that post and pillar the Table or Ground, in, and upon whom the Truth is so written, that all may read it, though some with likement, and some with dislike; as the Apostle hath plainly affirmed, saying to the Church, Ye are our Epistle, written in our hearts, seen and read of all Men; forasmuch as ye are manifestly declared to be the Epistle of Christ ministred by us, written not with ink, but with the Spirit of the living God; not in Tables of stone (as the Law of old was,) but in the fleshly Tables of the heart: in which there is a performance spiritually by Christ of that said to the Prophet of old, Write the Vision,* 1.1254 and make

it plain upon Tables,* 1.1255 that he may run that readeth it; and being taken with that read, he may read to others, even that Vision of All: and others may read it on him. And this writing is the very work of Christ, by his Spirit in Mini∣stery of the Gospel. We never read that Christ did per∣sonally in his own Body, write any part of the Scripture; that work he left for his Servants by his Spirit to do: yet once we finde that he wrote with his Finger on the ground, as not regarding his Tempters;* 1.1256 yet what he wrote is not said: but to say the Apostle alludeth to that, I dare not: nor yet will I say it was an intimate Instruction of his own work, so freely to write by his Finger (which oft signifieth his Spi∣rit) his Epistle in the ground of the heart of his unworthy ones: but this I may say in treating of his spiritual writing, To allude to this is no error. But however, it cleerly ap∣pears, this Society and Church spoken of, is the Pillar and ground of Truth, where Truth is written and holden forth to be read;* 1.1257 yea, even the Truth that is the Mysterie of godli∣ness, that great Mystery, God was manifested in the Flesh, justified in the Spirit, &c. And so these unfeigned Believers united to Christ, having his word (as delivered by his A∣postles) in their heart, be his Witnesses now, and the Mi∣nisters he hath chosen for this Ministration, to minister ac∣cording to the grace and gifts given them (none presuming beyond) these are the holy City and Sanctuary of his build∣ing, and the Ministers of the things thereof,* 1.1258 to whom he gives Spirit and Power, that they may witness him even to the World; and among these is the true Altar, even in this Temple, and these are the Worshippers thereat: and because of the Gospel in their hearts, and there through some portion of these forementioned spiritual gifts, by which they witness him, & hold forth the word of life with their tongues: there∣fore their tongue is said to be as choice silver, and their lips to feed many;* 1.1259 their tongue useth knowledge aright, and speaks of God's righteousness and praise all the day; yea, even so as sinners may be converted to him; and so from them the word of God soundeth forth. And also by the same Spirit in the Gospel, their hearts being framed to the minde and design of Christ, they so have a Christ-like Spirit springing up,

Love, Joy, Peace, &c. which leadeth them to walk in Faith and Love, in Holiness and Mercy,* 1.1260 &c. So that also hereby they do witness of him, and hold forth the word of Life al∣so in their conversation in good works and holy profession: whence the Fruit of the Righteous is called, A Tree of Life,* 1.1261 (and a way of winning Souls;) yea, their Fruit is for Meat, and their Leaf for Medicine; so their Conversation winneth, and their Zeal provoketh many: and because the Spirit of Glory resteth on them,* 1.1262 and giveth them power to glorifie God in witnessing both these wayes, though through suffer∣ings; Therefore in respect of their twofold witnessing and holding forth the word of Life, to glorifie God and do good to Men, convincing by Truth, and comforting with Truth, and confuting falshood;* 1.1263 They are also called the two Witnesses that witness; yea, that witness the Truth on God's part a∣gainst the Man of sin, and God of the World; and the two Olive-Trees that bring forth that good Fruit whence the good Oyl runneth; and the two Candlesticks that hold forth the true Light that shineth: so that every way it appears that these unfeigned Believers, united to Christ in him by Faith, and he in them by Word & Spirit, are his chosen Ones, to bring forth Fruit, his Ministers for carrying an end the Ministration of this last Revelation of Christ till he come again: these are the Temple of God, the House of God, the Church of God, (I need not to use worldly terms, else I might shew how;) these are the Achademah or School, University and Colledge, in which are all the Scholars that are taught of God. And I might shew how Christ is here the chief Master, Doctor and Rabbi, and the Prophets and Apostles the Masters. of this Assembly; the Scriptures, the Library; the Testimony of Je∣sus, the Original; the Holy Spirit therein, the Interpreter; the way of Learning and coming to knowledge, is Attention and believing; the Fellows and Collegiates are all that are built upon Jesus, and so one in this spiritual house; the pu∣pils are all that like or desire to learn the Doctrine of the Gospel, though yet hardly believing, or weak and unstable in the Faith; or believing the Truth of the Gospel, and pro∣fessing it, but not so prevailed with by it, as to be united to Christ, and framed to his Minde, so as to have his word in

their heart, these not yet to be Teachers but Learners; but the residue all Teachers according to the measure of Faith and Gifts given them, and their acts are Fellowship in the Gospel; and to those acts the World may come also to hear. And all the Ministers God approveth and sendeth forth to minister Gospel to the World, they are brought up in, and sent forth of this University, being Members thereof, as is proved in that already said; and yet I would add one proof more, even from the Prayer of our Saviour for these, in John 17. where having prayed for the fitness, furniture and bles∣sing on the ministration of those immediately called, chosen, taught and set forth by himself, he proceedeth in that Prayer, saying,* 1.1264 Neither do I pray for these alone, but for them also which shall believe on me through their word, (which is no other but his own word, he received of the Father, and gave to them:) and so it is through their Ministration of the word; and so the same word, and as ministred and recorded by these first VVitnesses, who were immediately sent forth by him, with this Ministration, for the Obedience of Faith among all Nations, and for all that believe through their word, He prayeth,

Vers. 21. That they all (he saith not some onely or the chief Officers they shall chuse, but the unfeigned Believers, even they all) may be one, as thou Father, art in me, and I in thee, that they also may be one in us. VVhich cannot be meant of the Essence of God, because he speaketh of Ministration; nor is it meant onely of being one in him by the Spirit of Faith re∣lying on him, though this be included; yea, the union of the Father and Son in will for Ministration, and of the Fa∣ther in the Son, and the Son in the Father, and so the union between them, is more then so; yea, I may say, there is such an union between them, as is higher then we can conceive, and incommunicable also, though the benefit of it be com∣municable; but the union here meant, appears by that fore∣going, and this following, with the scope of the business, to be the union of the Spirit for Ministration, as the Father was and is one, and of one minde in Christ, that he should make peace by his blood, and then preach peace, that Men might believe; and that in preaching peace, he should speak his

words, that he gave him, and seek his ends for glorifying him, in displaying and extending Salvation to Men; and eternally saving believing Men. So Christ was one in and with the Father in all this: and in the same love with the same design, did both make peace by his Blood, and preach peace in the same words, and for the same end the Father gave them to him, and so are they one in the same love and design, for the good of Mankinde in this Mini∣stration of peace-preaching to bring Men in to believe, and to preserve Believers to eternal Life. And now having committed the Ministry of Reconciliation by peace-preaching to his first VVit∣nesses, and prayed for, and begun to frame them into union with him in this design, he prayeth therewith, for all that unfeignedly believe on him through their word, and so are united to him by Faith and Love, that they may be framed by the same Spirit of Faith to his minde, and so be one in the Father and him, in the same love and the same design, for carrying forth this Ministration as he did; and to the same ends, though through like sufferings, as he did, and as the first VVitnesses did, that so we may be one together with them, and all one in the Father and the Son in this love and design pursued in the same way for Ministration. And this to be the union meant, appears also in the next words, which are, That the world (that is, such as yet believe not) may be∣lieve that thou hast sent me: (which can be no less,* 1.1265 then that through their Ministration carried forth in such love and union of Spirit and way, such as yet believe not, may believe, &c.) And this to be the meaning, the next words shew,

Vers. 22. And the glory which thou gavest me, I have given them, (which is not the glory he had with the Father be∣fore the world was, and with which he is now glorified at the Father's right hand, for that was not then as yet given to him, as he was Man, but to be given him on the finishing his whole work for suffering and overcoming death, and his own immediate personal Ministration and his Ascension into Heaven, and offering up the acceptable sacrifice, and then was that glory given him; so that of this glory he speaketh not but of) the glory of the Mini∣stration, given him immediately of the Father; which was a more great and glorious Ministration then ever before given to Moses, or any of the Priests, or Prophets, or John Baptist: and so it's called the glorious Gospel. And this Ministration with com∣mission,

with power, and authority, and Spirit he received im∣mediately from the Father, and so gave it as immediately to the first VVitnesses, and now here mediately through the belief of their Gospel, unto all unfeigned Believers in every age that through their word believe; to them, and all them, our Sa∣viour gives this glory of the commission, power and authority for Ministration:* 1.1266 and that to these ends, both that they may be one, even as we are one, (in that union forementioned;) and so,

Vers. 23. I in them, and thou in me, that they may be made perfect in one. I in them: The Nature of all Mankinde is in me in which I have died their Death, and suffered the Curse that was due for their sins, and made peace for them by my Blood, and offered the acceptable Sacrifice, and obtained eternal Redemption, and received in the Nature of Man, Remission of sins, and fulness of Spirit, Grace, Truth, and Eternal Life for Men; that in believ∣ing, Men might receive me; and in receiving me, receive it all. And now these believing, though not by my immediate personal Mini∣stration, yet by my mediate Ministration, through the VVord re∣corded by my first Witnesses that received it immediately from me, they in believing come in to me; & receiving my words, they receive me. So that I by my word, and in that by my Spirit, with all the heavenly riches and treasures I am filled with in their Nature, am thus spiritually in them, and pray that I may so be still, and more abundantly.* 1.1267 And thou in me: the Father is in the Son, and all that is the Fathers is the Sons; so that as he that in believing receiveth the Gospel, doth receive Christ therein; and he that re∣ceiveth Christ, receiveth the Father; and so from both that Holy Spirit, that uniteth both to Father and Son, and frameth to oneness of minde, love and design: and so for that farther end also here exprest, that being made perfect in one, and so in this unity of Spirit in love and design, their design may prosper in this, That the world may know that thou hast sent me (the Saviour of the World, and that the World through me might be saved, and so that I am the Christ) and (that thou) hast loved them (these that believe in me, and in love minister Gospel to them in my Name) as thou hast loved me. Which if any one come to know and believe what a one Christ is, and how he loves and approves them and their Ministration, who also are as patterns

to them: this will draw them also to believe and be pulling them out of the VVorld into the Church.* 1.1268 The next Petition is for glory to be conferred on them after their Ministration; the hope whereof, is an encouragement and support to them in their Mini∣stration through all sufferings.

And by all this our Saviour gives us to understand, both who be his chosen Ministers, and also what their Furniture is; and the same that appears in our Saviour's Prayer, is to be seen likewise in the practice and counsel of the Apostles, who were so filled with, and guided by the Holy Spirit, as to be unerring both in delivery of their Doctrine, and direction for the Ministration;* 1.1269 so as it is well done of their followers, to keep both Gospel and Ministra∣tion as they delivered the same: and they committed the Gospel and things thereof, to such as were known to be faithful, and en∣dued with the Holy Ghost, and charged them to commit the same to faithful Men, not limiting it to outward Officers, (though in such an Epistle as was most needful to name them,* 1.1270 if such a thing had been intended) but to faithful Men (whether such Of∣ficers or no.) But more need not be said of this: enough is shewn before, proving these the spiritual House, the royal Priesthood, the chosen Generation, his chosen Ministers to shew forth his praises.

But yet a word or two more, to make plain the Furniture those following Ministers have: and in this Revelation of Christ, we shall also finde that for Furniture,

1. They have the VVord or Gospel discovering Christ;* 1.1271 and so Christ in that Gospel in their heart, and so are come to Sion, and so are of Sion, and the Foundation is laid in Sion, (that is Christ as set forth in the Gospel) for Sion to hold forth to others the same Foundation, that they may come in and be built thereon; yea, this word hath come from Sion, Jerusalem that is above, and is the Mother of us all, Joel 2.23. Gal. 4.26. and is in the Heart, Fellowship and Ministration of Sion. that part of it, which though in heart and Spirit above, Phil. 3.20. Col. 3.1. yet in Sion hath God taken up his rest, and will abundantly bless her:* 1.1272 he dwelleth there; yea, the Lord loveth the Gates of Sion more then all the dwellings of Jacob besides; And so we may say, This Ministration, more then all that fore-went it. So that the word of Truth, of Life and Salvation is here, as in the outward record; so

in the understanding and heart, and floweth forth from hence as a first fruits of that, Isa. 2.3. Mic. 4.2.

2, They in believing and imbracing this word, have with it the Holy Spirit,* 1.1273 effecting the Spirit and Minde of Christ in them all: and in some good measure enduing them with all the first menti∣oned spiritual gifts among them, to every one some, though not to all and every one alike. Thus are they furnished. And this may be truely said of Sion, whom no Man seeketh after, they are in worldly appearance made so like their Lord, and there are so many Concubines; though this Beloved be but one, and the onely one of her Mother, that for discerning her, that prayer is needful, Shew me where thou feedest, &c. and the direction there given, needful; and to such as do discern it, it may be said, as Psal. 48.12, 13, 14.

But now because these following VVitnesses, that part of Sion yet below, have not the Gospel, and these spiritual gifts, so imme∣diately from Christ, and so not in so full a measure, as that they are alwayes infallibly freed from erring in every particular thing al∣together in delivery of Doctrine and Ministration, as the first wit∣nesses were: but as they have received their Doctrine and Mini∣stration mediately in belief of, and receiving the Doctrine and Gospel as delivered by them, that are Sion now above: so their preservation from error in Doctrine and Ministration, is mediate likewise,* 1.1274 even in heeding the Gospel received from God and Christ, by them, and delivered by them to us: and so both the Com∣mandment of our Father, and the Law of our Mother in one, to be imbraced and kept by us: and so we are directed, and commanded, and promise of guidance given us therein. And so,

3.* 1.1275 They are furnished with Matter, Rules, Directions and Cautions in this Doctrine of the Gospel, as delivered and re∣corded by the Apostles; and which they also in believing it have in their hearts savingly working. And this helpful,

1. For speaking right and wholesome words in Faith and Love, and to edification,* 1.1276 learning, and comfort, Rev. 19.10. 2 Tim. 1.13. 1 Cor. 4.6. and 14.3.

2.* 1.1277 For keeping measure and due order in our speakings, that upon no pretence or presumption of Learning, Parts, Invention or Office, we presume to speak of things we have not seen in the word of the Gospel; having that also to testifie withal: And so,

that none go beyond the proportion of Faith dealt to him, even that which he is, without taking it on trust from others;* 1.1278 enabled to see and understand in the Gospel; so as verily, thereby to believe: and that his venting be not in imita∣tion of other Men's Gifts and Administrations; but ac∣cording to the Manifestation of the Spirit and Grace given him, freely operating and leading him forth, and not straining beyond that.

3. For giving this honour to no Man on Earth, how learned soever, or in what Office soever, or of what parts, excellency,* 1.1279 or appearing godliness soever, as to make, count, or call him our Rabbi, Master or Teacher; so as to take any matter of Faith on trust from him for Truth: or to be waved from the belief of, or holding forth the Truth of the plain-sayings of Christ in the Gospel, out of fear to make such a one a liar: or to temper our Doctrine and delivery, so as it may suit with any cross sayings of his; yea, to give this honour of taking this upon trust, to none but God and Christ;* 1.1280 and so to him for his sake, taking it from his Prophets and Apostles, by whom, in the Record left by them, he speaks to us still. And that none desire or take this honour to himself: but let God and Christ by his Spirit in the Gospel delivered, and recorded by his first Witnesses, be our Father, Rabbi, and Master, for Faith and Love, and all holy walking; and we as Brethren.

4. For keeping the Unity of the Spirit in the Bond of Peace,* 1.1281 that we be not any of us puft up with the excellency of our own Gifts or Administrations, nor discontent at the meanness thereof, in respect of others; nor despise or discountenance o∣thers, for their meanness therein; but acknowledging God and Christ in all, and in love preferring one another,* 1.1282 that we judge not, & despise not one another for difference in some outward things, through the knowledge or want of the knowledge of our Liberty in Christ, nor trouble the weak Brethren with doubtful disputations: But with all lowliness and meekness, with all long-suffering, forbearing one another in love,* 1.1283 en∣deavouring to keep the unity of the Spirit (in the Gospel-Love and design forementioned) in the bond of peace, that we may all speak the same thing in the Testimony of Christ, con∣firmed

among us: and if in any thing any of us be otherwise minded, to wait for God in the Ministration, to reveal the same to him: nevertheless, to walk by the same Rule of faith and love, according to that we have attained; and so minde the same thing, that there be no divisions among us, so shall all men know us to be Christ's Disciples.* 1.1284

5. For keeping cleer and fair the Name and Truth that is written upon us:* 1.1285 that we follow after Righteousness, Holi∣ness, Purity, Mercy, good Works; and flie all Pride, Wrath, Malice, Coverousness, Fraud, Lying, Uncleanness, Intempe∣rancy, &c. that we do not blur or deface the Name and Writing that is upon us, but adorning the Gospel we profess, doing all things heartily as to the Lord in the Name of Christ, to the glory of God, and good of Men.

6.* 1.1286 For the profiting in speaking and walking, that it may take place with, and be edifying to others, to see that all our speakings and doings be done in charity, with the love and bowels of Christ moving us with desire of the good of others; without which, all Knowledge, Faith, Gifts, Works or Suf∣ferings, will not avail us in this profiting: and so in desire of spiritual gifts, that we desire them not for our own applause or exaltation, but for the edifying of the Church; and that in this desire also, we do more earnestly desire and follow after cha∣rity.

And these with such-like are the constant and abiding helps given in the Gospel for Believers, which in living by Faith, they may alwayes have and use, and so be preserved from erring in Doctrine, Ministration or Manners: so that here is a sufficient gracious helpfulness and Furniture, always needful, and always at hand, for all times till Christ come a∣gain: yet in respect of some occasions, there is yet needful to them some other helps, as order and helps in Government, with which they are also furnished in this Revelation of Christ in the Gospel.

CHAP. 16.

Of the helps in respect of occasions which are given these wit∣nesses.

FOr the encrease and multitudes of Believers and Pro∣fessors of the Faith brought in by this Ministration, be∣cause their Societies and Assemblies may come to be both ma∣ny, and many of them great and numerous; and because their employments in this World be many and various; and because many brought in to believe the Report of the Gospel to be a Truth, are not yet by it convinced of their own un∣believingness, vileness, and the emptiness of their own righ∣teousness;* 1.1287 vileness, and the emptiness of their own righ∣teousness; and some though convinced, yet not prevailingly wrought upon to be through-hearted, in cleaving and submit∣ting to Christ to have all their life in him, and live to him, though in abiding in this belief of the Truth, and attending this Ministery of it, it will save them, and work them up to the Truth that will make them free; both which, though At∣tenders, and of the outward Society, yet not the true Sanctu∣ary; and so to be Learners, and not the Teachers: yea, it may be also, some in some measure unfeignedly believing, and yet Novices, newly come to the Faith,* 1.1288 may be ready to speak beyond the proportion of Faith given them; yea, and it may so be, that some feigned and dissembling ones, yea, and disorderly ones also, may creep into the outward pro∣fession, and so be of this Society in profession, and so the outward Court, though while such, not in nor of the Sanctu∣ary and holy Place, of which hath before been spoken: and by reason of this, if help be not had, disorder and confusion will be found in, and blemishes besal the whole Society: but for remedy hereof, there are helps afforded:

One for Constancy; and that is order in speaking in the Assembly, that but one speak at once, and the rest be silent: and so two or three may speak one after another, so it be in order:

and after, while time and silence is, may be a sober Question∣ing, 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 cer∣tain Offices, and set them in the same, for better carrying on of the Ministration in the several and great Societies and As∣semblies, and for the comfort and enlargement, and more or∣derly 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 Assem∣blies to hear them. And these Officers chofen into these Offices,* 1.1289 are, first, Bishops or elders, (for both these Names are the Names of one and the same Office.) And second∣ly, Deacons, called also Ministers. And about these the Go∣spel affords us many Directions, some intimate, some ex∣press; all plain: which for understanding I will instance some, as,

1.* 1.1290 That these Offices appertain to the Church; & the Officers are to execute their Office in & to the Church in those Assem∣blies, for and in those Assemblies where they are chosen and set:* 1.1291 as for their preaching to the World & Unbelievers, or ser∣vice 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,* 1.1292 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:* 1.1293 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,* 1.1294 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 over∣see, and look to the things of one another, to exhort, com∣fort 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, be∣longed 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,* 1.1295 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,* 1.1296 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 conti∣nues in the holy Place, when by the power of the Gentiles getting into the outward Court, they are so kept down,* 1.1297 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,* 1.1298 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 pro∣mote 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 habitati∣ons and places of imployment; though as God by provi∣dence opens the door, and gives them ability and opportu∣nity, 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,* 1.1299 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,* 1.1300 these Officers are to look to their Mi∣nistration, to fulfil it, and the Brethren accordingly to attend and obey them in the Doctrine of the Gospel they teach,* 1.1301 and submit to them in all lawful outward Order for Church-Affairs, and as they labour in the Word and Do∣ctrine, to count them worthy double honor for their Works sake, that so they may more cheerfully and fully perform their Ministery; and to reprove and warn them, if they ne∣glect their Ministration; so that these Officers are for the help, commodity and service of the Church, and so not for bon∣dage but enlargement.

3.* 1.1302 That the Men that are to be chosen into these Offices must be of their Brethren, of the holy place, such as are known to be faithful and spiritually gifted, holding the My∣stery

of Faith, even the faithful Word as it hath been taught from the Apostles, in a pure Conscience: That they be not double-tongued, not self-willed, not soon angry, not covetous, not greedy of filthy lucre, not given to Wine, no fighters or brawlers; but sound in the Faith, and also, sober, vigilant, holy, temperate, and apt to teach; each Man having but one Wife, and ruling well his own House; that they also be not accused of Riot, &c. These, even such of the true Sanctuary, are by them of the true Sanctuary to be chosen for this Ministration, that the Church may be edified, well ordered and governed, as is at large shewn in the Epistles to Timothy, and to Titus.

4. That for the Officers to be chosen, and set in Office, they are of two sorts, called by several Names: 1. Elders or Bishops: 2. Deacons.

1. The first is, Elder or Bishop; for both these signifie one and the same Office, as is beforesaid; and he is to be such a one, as aforesaid: as for his skill in divers Tongues, and Philosophy, and Liberal Sciences, and Arts, so much extolled in the Wisdom of the Gentiles; or his Collegiate Education, in the Worlds Universities, nothing is menti∣oned or required in that; but onely, that he be not a Novice, or one newly come to the Faith, that is, not spi∣ritually learned and established in the Faith, lest he fall into the Condemnation of the Devil, not content with his place, to abide speaking according to the proportion of the Faith dealt out to him,* 1.1303 but puft up with his Function and Office, or with that humane Learning (if he have it) intrude into things he hath not seen, and pervert the Scriptures to maintain it, and Lord it over his Brethren. But that he be one that is found in the Faith, and endued with spi∣tual Gifts: in fore-exercise whereof, he is known to hold fast the faithful Word, and to be apt to teach, and so also to be such a one, as is foresaid: and his Office is especially to oversee and watch over the Souls,* 1.1304 and spiritual state of his Brethren, and so to divide in his Doctrine to every one sutably, that they may grow in Faith and Love, & the Fruits thereof, as one that is to give account of the same to God.

In all which also, they are with their Doctrine, in their Life to be a pattern and example to their Brethren: and they also are to counsel,* 1.1305 direct and help in the order of the Assem∣blies, and sometime also themselves to baptize, and to order the times of Assemblings, and manner of proceedings in the Assemblies; and to lead in the Administration of the Supper, and give counsel in ordering distribution of Church-Almes, and to be sent for to pray when any is sick.

And in respect of Church-Officers, by an outward Ecclesi∣astical choice,* 1.1306 these may be said, to be the first-born, of the strength of the Church, the first chosen, the first that we read of by their Names: (yea, the Apostles were also Elders:) and being such, and so demeaning themselves as the Servants of the Church in their Ministration, as the Apostles and prime Christian Elders did; They are blessedly useful and profitable, and meet to be highly esteemed, submitted to and followed.

But if any of these, under the pretence of this Office, should assume to themselves to be the onely Pastors and Teachers, and so to be the Church, and God's Clergy or Inheritance, the onely Priests and Levites; and that none is to presume to preach the Word, and to be Pastors and Teachers, but such as have the Authority from them, and come into their Order: And that Believers must understand the Word ac∣cording to their Interpretation, & submit themselves to their Injunctions and Traditions; and so Lord it over their Bre∣thren, and become Lords of their Faith, and Lords of their Gifts, so assuming the place or bed of Christ himself: Then the Church may say of them,* 1.1307 as Jacob of his Son Reuben: Reu∣ben, thou art my first-born, my might, and the beginning of my strength, the excellency of dignity, and the excellency of power; unstable as water: thoushalt not excel, because thou wentest up to thy Father's bed, &c. yea, this would come neer to, and make way for that sin of the Man of sin;* 1.1308 and so be the in-let and way-making for the outward Court to be left into the hands of the Gentiles,* 1.1309 and to have the Holy City trodden under foot. Whence the Apostles abhorred all such lording it over their Brethren, and so did all the prime Elders, and warned fol∣lowing Elders to beware of the same: and when such an e∣vil

time comes, the witnesses in the true Sanctuary,* 1.1310 may go on in the strength of the Lord without measuring or fighting for the outward Court, and letting it be where it is; and chuse and take as ne•••• is such of themselves, and in such manner, as they may safely and lawfully have, and so prosper though in disgrace and persecution.

2 The second sort are called Deacons,* 1.1311 whose Office is especi∣ally to oversee the necessities of the poor, and exhort their Brethren to a merciful relieving of them; and these to receive and faith∣fully and wisely to dispense the benevolence of the Church. And these were first ordained upon a necessity of the prime Elders, lest they who before had done it, should by continuing that busi∣ness, be hindred from attending the Ministration of the Word and Prayer: and these Deacons were also to help the Elders in Ministration, and to assist in preaching and baptizing,* 1.1312 and also in breaking bread, as is seen in the Acts and Timothy; and these also were to be sound in the Faith, and such as is aforesaid, yea, and proved and approved to be such.

5. That for the chusing, order, and number of these Officers, it is to be according to the fitness and necessities of the several Churches, and the Liberty God-in his Providence gives them: the Church among the Corinthians, among whom were many divisions, and many puft up; for some against other were ex∣horted, (to that which should be constant) even to order in their proceedings, and to let such of them as had prophetical gifts,* 1.1313 have the precedence in leading; but not being fit, because of being puft up for one against another, &c. they were not yet permitted to chuse their outward Officers, that so all things might be so set in order till the Apostle came and did that: Believers furnish'd with Apostolical, or Evangelistical gifts at least, needful in such a case. But the Church among the Philippians, a gracious, sweetly-framed people in their fellowship in the Gospel, they had their Bishops and Deacons among themselves, and were well approved of. And the Churches among the Ephesians, had also their Bishops and Deacons; but still needed more and more helpfulness about them: and Timothy that was an Evangelist by his Gifts,* 1.1314 and to do the work of an Evangelist in his preaching, was left as a Bishop or Elder there, to oversee both the several Churches, and the Elders or Bishops and Deacons in the several Churches, to

charge some, that they teach no other Doctrine beside that delivered them in the Gospel, and to silence and stop the Mouths of perverse erronious Ones by the Word, and to help them in choise of Officers,* 1.1315 and for the right ordering of all their Assemblies and Manners: and for the same cause, was Titus left in Crete, both to ordain them Elders, and oversee both them and the people, and give directions to them; yet were all these in Corinth, Philippi, and Ephesus, and Crete, true Churches; and fought not one with another about these out∣ward Forms, it being in and to each according to their firness and necessity.

Now while the immediate Apostles, Prophets, Evange∣lists, Pastors and Teachers lived, and thos mediate Ones that had heard and seen them; and that the Officers were chosen by, and of those of the true Sanctuary, who were clothed with the Righteousness of Christ, and gloried in the Doctrine of Christ delivered by the twelve Apostles, and contemned the glory,* 1.1316 riches and pleasures of this World: and that the outward Court was in the Hands of the Saints, and they the Ministers, and these the Officers therein also; the Church ap∣peared beautiful and glorious indeed. But in that time the outward Court is left into the hands of the Gentiles, the true Sanctuary is trodden down, and as one dwelling in a Wilder∣ness, among Briars,* 1.1317 & Thorns, and wild Beasts, and then cloth'd with Sackcloth; and yet patiently bearing this, shall carry on their Work, with the rich, spiritual and constant Furniture given, which is shewn to be very good and great, though they have not all their Priviledges in the outward Court: and to encourage, I will name one Help more.

6.* 1.1318 To fit and furnish for, and in all the former Directions, and against all that comes to oppose or hinder us, he hath given us his gracious promise to be with us; that believing on him, his strength and Spirit shall support, lead and go forth with us, and whatever we finde wanting, ask in his Name, and it shall be done for and to us, that so we may be able to do all things through Christ that strengthneth us: so wonder∣fully are these chosen Ministers fitted for the Ministration of the Gospel, according to the Revelation of the Mystery. And thus much of the several Revelations, and so of this last Reve∣lation of Christ.

CHAP. 17.

A Corollary from the Testimony of Christ in the three Bran∣ches, together with all these several Revelations of Christ to the fullest.

FRom all that hath been said in the second and third Part of this Treatise, and the Scriptures alledged, and so in the whole Scripture-Testimony of Christ, it appears,

I. That there is one Faith, and but one Faith, that is, Faith indeed, real and true in its kinde; and so not divers kindes of Faith, each true in its kinde. The whole Testi∣mony of Christ holds forth to us one, and but one kinde of Faith, that is, true Faith: yea,* 1.1319 upon exhortation to keep the Unity of Spirit, this is given as the ground of it, There is one Faith, as there is one God and Father, one Lord and Savi∣our, and one Spirit, and so one true Church in which he is: so there is one Faith, and no more kindes of true Faith, then of Gods, &c. we may see this, in every sense the word Faith is used in the Testimony;* 1.1320 the word Faith being used some∣time for the object of Faith, and for the Word or Gospel in which that object is set forth; and sometime for the Grace of Faith, or believing in that object; and sometime for both the object and believing; so as the Believer is u∣nited to it: and so still the Faith one, and of one kinde. For,

1. The object of Faith, is every way one and the same: the Gospel, that is the discovering Medium,* 1.1321 the Word of Faith and of Grace, though it hath many Branches and Uses, yet they flow from, & meet in one; and there is but one and the same Gospel, and not another: and Jesus Christ set forth, and as set forth in this Gospel, he is one, and there is not another, though he be set forth as indeed he is, The Son of God, and the Son of Man, God-Man; and what from Eter∣nity he was, and what in time he became; what he hath

done, and what he is thereby become, and what he is furnished to do,* 1.1322 and what he doth and will do, as the mighty God, and the Son of Man, as the Saviour of all Men, especially of those that believe; and the Judge of all; yet he is one, and but one Lord Jesus Christ; the Christ, the Saviour of the World, and there is not another Jesus that is the Christ: and so God the Father that is in Christ, and dwells in him, though his works be manifold, yet he is but one God, he is one: and so the Holy Spirit that pro∣ceedeth from the Father and the Son, and discovereth Christ, and God in Christ, and beareth forth the Testimony, though his Gifts and Operations be manifold; yet the Spirit is one in the same; yea, the Father, and Son, and Holy Spirit are one and the same God; one in Essence, Will, Design, Testimony and Power, and God in Christ propitious to Men: and having prepared E∣ternal Life in Christ for Men, this is the Object of Faith to be preached and believed; and if this were not, there could be no such thing as the Gospel calls Faith, to be preached, obeyed, or enjoy∣ed. And this is one.

2. The Grace of Faith, or that believing in the Gospel that is called Faith, it is that believing which is begot in the heart by the Discovery and Testimony,* 1.1323 the Spirit in the means he useth, hath given of Christ; in which a Man discerneth the Truth and Goodness testified, is perswaded of it in his heart. And this is one, one way and manner of believing that Object of Faith; and from thence it is called Faith, and so truely still one Faith, the Object discovered having drawn to it self a believ∣ing.

3. So when through the Operation of Grace believed, the Heart imbraceth the Object believed,* 1.1324 and so by Faith is u∣nited to it, in trust and well-pleasedness, &c. it is still but one and the same Faith, the same Object uniting to it self: whence indeed it hath the name of Faith; so as still Faith is one, and but one.

II. That as Faith is used for the prevalency of the Object of Faith, drawing the Hearer and Beholder to believe: and so for the Grace of Faith or Believing, though the Faith be one, yet there are divers Degrees in and of it, and divers Acts and Opera∣rations of it.

1. One Degree of Believing (which in respect of the Testimo∣ny

by which it is begot, and which it believeth,* 1.1325 and which if a∣biden in it will unite to, may be called faith) is yet short of a real new-birth: it is such a belief of the Gospel-Testimony, as ac∣cording to light seen, one believeth Jesus to be the Christ, so far as to count his saying true; and yet not so overcome by that be∣lieved, to see and acknowledge his own vileness, and the vanity of all his own best righteousness, and his sin in not sooner believing by evidences foregiven, and so see not yet the fulness and liberty in Christ for them, and so are not by the knowledge of the Truth made single to Christ: they are sprinkled with water, and moved with Spirit, but not yet born of VVater and Spirit; they be∣lieve Righteousness, but not yet with the heart unto Righteousness: they are by the hearing of Faith so far born of God as to believe Jesus to be the Christ, and confess him to be the Lord; but not so far born of God, as to be emptied of themselves, and united to Christ, and so are not yet inwardly renewed and regenerated; and so though in the outward Court, not yet really translated out of the Power of Darkness into the Kingdom of God's dear Son: and yet even these Believers, if they abide in this Faith of the Testi∣mony of the Gospel, and give heed to the plain sayings thereof,* 1.1326 and abide therein, they shall be saved, shall know the Truth, and the Truth will make them free. To say these did but pretend or seem and profess to believe, and so are said to believe in respect of their seeming and prosession to believe, in the judgement of Charity, is too much presumption, and sawciness, and derogation from the Holy Ghost; for the Evangelists writ this after Christ was ascended, and they indued with the Holy Ghost, and so writ by his inspiration; so that those sayings such did believe, were not the sayings of Men imperfect in knowledge, and judging ac∣cording to the judgement of Charity by conjecture; but the say∣ings of the Holy Ghost that knoweth all things, the Spirit of Truth that cannot erre or be deceived. And he saith, they be∣lieved on his Name, they believed on him: and who will be so proud of his VVisdom and Knowledge, as to direct the Spirit of the Lord, and undertake to counsel him, and teach him to speak more rightly and safely, and say, they seemed to be∣lieve, they professed to believe; in the judgement of Charity they ought to be counted Believers, though in the issue it appears they did not believe? That which some bring to help this conceit,

helps it not:* 1.1327 namely, that Christ did not commit himself to them, because he knew all Men, &c. for it is not said Jesus knew they believed not,* 1.1328 or that he knew there was no truth in their believing: but he knew what was in Man, an evil and unfaithful disposition, &c. and he knew that his Words or Miracles that brought these to believe on him, were not so submitted to, as that their evil disposition was yet mortified, and they made faithful to him; and so they might have served him as he did, Joh. 5.14, 15. but believe, the Spirit saith, they did. And so in the other place the Holy Ghost affirmeth, That as Christ spake, many believed on him:* 1.1329 and that our Saviour then spake to those Jews that believed on him. And again the Holy Ghost faith, A∣mong the chief Rulers many believed on him;* 1.1330 but because of the Pharisees, they did not confess him. So that these were Be∣lievers, and therefore so called: and not called Believers, because they seemed or professed to believe, which the Holy Ghost saith they did not; nay, the praise of Men had that prevalency with them, that it kept them from profession of believing, though it had not so great prevalency with these, as with those Joh. 5.44. whom it kept from believing, or yet put them in an incapacity of it: so that these pointed to, did believe, is evident; that it was not a feigned but true believing, is evident; for else in continuance in it, they could not be saved: that they were yet short of the know∣ledge of the Truth, &c. is express: that if they continued in his words received by this Faith, they were even then his Disciples, and they should know the Truth, and the Truth should make them free, is express: so that here is one Degree of Faith, yet short of a real New-Birth; which yet abiden in, is certain to be effected; and was after in many of these, as appears in comparing John 3.1, 2, 3, 4, 5, 6, 18. and John 7.50, 51. with John 19.38, 39, 40.

2. The other Degree of believing, in which by the pre∣valency of the Light seen,* 1.1331 and Grace believed, the Heart is convinced and brought off all things, to accept of, and confide in Jesus, and so brought out of the power of Dark∣ness into the Kingdom of his dear Son; and so by his Love

believed, framed to love him: and that this is true Faith indeed, none that I know, but the deniers of Jesus to be the Christ, gainsay; yet is this but the farther Efficacies of the same Object of Faith beheld, and so one and the same Faith still, though in this degree united and made one with the Object, so as it was not in the former Degree: yet even in this Degree also there are divers Degrees, and so some weak,* 1.1332 some stronger, some stablish'd, some Babes, some young or strong Men, some Fathers; yea, and in every of these De∣grees, some may be more grown then others, and be before others, yet all still in one and the same Faith, and still also in this one Faith.

3. There be divers Acts and Operations of this Faith,* 1.1333 as to say, a receiving Act, in which is received the Word or Testimony, and therein Remission of sins, Justification, San∣ctification, Liberty of access to God, the Spirit of Faith, Love, Power, and a sound Minde, a springing act, raising up prizings of Christ, Love of God and Brethren, bowels of Mercy, &c. a streaming Act, Faith working through Love, and so bringing forth the services of Love, in Confession, Prayers, Praises, Works of Mercy and Righteousness; yet the Faith it self is still one and the same, and so called the same, the same Spirit of Faith; yea, when it produced Mi∣racles,* 1.1334 the Faith was still the same, though the Act extraordi∣nary. The belief of the History,* 1.1335 is the belief of the Testi∣mony of Christ; which whoso believeth with his heart, shall be saved; and when through the Grace believed, one is brought upon Christ, he is justified from all sins past; and in that believing, receiveth continual justification:* 1.1336 and if any depart from the Faith, that proves temporary; but he that endureth to the end, shall be eternally saved; the Faith it self being one still, and but one Faith.

III. As Faith is used to express the Object of Faith,* 1.1337 so it hath been reyealed, for the full and cleer Demonstration of it, at divers times, and by divers parcels and degrees; and at last fully and cleerly by Jesus Christ; and yet that Object of Faith still one and the same, each Revelation agreeing with, and opening the former, and so still one, as hath been shewn in this whole third Part of the Treatise. And because there

is no Faith by the Holy Spirit called Faith, but that which by his Discovery of this Object, is drawn towards it in believing, that the Believer might so be united to it; There∣fore the Faith is one; yea, and this Demonstration to lead us into unity, because, as it unites Believers in one Foundation to one Head, so it makes them of one Heart and Fellowship;* 1.1338 For, there is one Body, (that is, one Mystical Body or Corporation, Fellowship and Society, though the Members of this Corporation, and their Of∣fices, be many, yet) the Corporation and Society, in Faith, Love and Fellowship of their Priviledges, is one, and all bear one Name,* 1.1339 (the Name of Christ) being called Chri∣stians. And so there is but one true Church and Sanctuary that is united to Christ, and shall be in and with him for e∣ver; and by vertue of their Union with Christ, they are all in respect of kinde, one Seed and one Son; though in respect of their several particular Persons, Heirs, Children and Sons of God by Faith. And as there is One Body, so there is in it,

One Spirit, even the Spirit of the Father and the Son, that beareth forth the Testimony of Christ, and enables to be∣lieve in Christ, and brings to God by Christ, and into this Fellowship working the Minde of Christ, and so called the Spirit of Faith, by whom all he calleth, and so all Be∣lievers, are called in One Hope of their calling, The same Grace proclaimed, The same looking and believing required, and for the same end, To be saved, and to the same Hope in believing, even the obtaining Eternal Life and Glory; and so One Lord, even the Lord Jesus Christ, in whom the fulness of the Godhead dwelleth bodily; and so One Faith; as one Object, so one Manner of believing, which is Faith indeed, that is produced by the Holy Spirit, through the Gospel, and closeth with Christ the Object of Faith: and so also One Baptism, one kinde and end of the gracious Ope∣ration of the Holy Spirit in Baptizing into Christ, and through his Name (by all the Mediums of baptizing,* 1.1340 called also Baptisms) into conformity to Christ in his Death, that they may partake of the vertue of his Resurrection, and so into the Fellowship of his body, drinking into one Spirit,

and so becoming of one minde, and that the minne of Christ the Son of God, even as also there is,* 1.1341

One God and Father of all, who is above all, and through al, and in them all, (that are Believers) he is the Father of our Lord Jesus Christ, and in him, and shmes forth his Glory through him, that Men might believe; and so in and through him, he is the Father of all that believe in Christ; and above all, able to overthrow all their Enemies and Opposers, and to perfect all that concerneth them all; so, as all flows from and leads into Union, and this Union of the Spirit bringing into the Union of the acknowledgement of the Son of God, is that which the Spirit teacheth, and to which all the Degrees and Operations tendeth: whence we are exhorted to keep the Unity of the Spirit in the Bond of Peace:* 1.1342 and so but one Faith, which the Gospel calleth Faith: and he that would finde out another Faith really true and holy in its kinde, must first finde out another true Body, that is, the Church, another Spirit, another Jesus to be the Christ, another Gospel, and another Hope to call to, and ano∣ther God, all real, true and holy in their kinde: which is altogether impossible for any to do: so that there can be but one Faith that is really true and holy in its kinde.

IV.* 1.1343 That the fullest and cle••rest Revelation of the Myste∣ry of Faith, is that given immediately by Christ himself, and left upon Record by his Apost es and Evangelists, and so the cleering up of all the former Revelations: and the sense and meaning of the Prophets is most cleerly and in plain Words to be sound in their Writings; and so the Gospel as delivered by them, because of the a∣bundance and plainness of Truth, and fulness of spiritu∣al Evidence in it, is truely and indeed, and so called,* 1.1344 The Power of God unto Salvation, to bring every one that believeth, &c. for therein is the Righteousness of God, (not any deceit, or fable, or pretence, equivocation or falshood but the Righteousness of God in his Words, say∣ing, or mises) revealed (not hinted in parabolical and cloking terms; but revealed, opened, brought to light) from Faith to Faith, from one Revelation of Christ the

Object of Faith, to another, and so to another more cleer; from assuring him to come & suffer, to assure him to be already come, and to have suffered, and to come again in Glory; from Faith in him, being so come; from believing in him, through Types, Shadows & Prophecies, to believing in him now from a cleer Demonstration of his having compleated Righteousness, and the Father's face shining in him; and so now; and from believing this Testimony of him, to confiding in him; and so from one Degree of Faith to another, till he come to Vision; and yet all the way one Faith still: as it is the same strength encreasing in them, in which they are said to go from strength to strength, till they appear in Sion: and so the Just shall live by Faith.* 1.1345 And here we have the fullest and plainest Revelation of it.

And so we are to heed all, and none but those Purposes, Promises and Covenant of God, which are set forth in this Testimony and Revelation Christ.

An Explicite Declaration of the Testi∣mony of Christ, &c.

PART IV.

CHAP. I.

Of the Purpose of God in general.

THE Eternal and Immutable Will of God,* 1.1346 or his Decree and Purpose concerning all that in his infinite Wisdom, Soveraignty and Goodness he hath freely purposed to do, hath in his seasons from the beginning, now doth, and for ever shall take place and be done even so as he hath purposed; and no power of Creatures can or shall hinder the same; yea, none can alter it, or add thereto, or take therefrom.

And it must needs be so, for he is of one Minde,* 1.1347 and none can turn him, and his Word is established for ever in Heaven, and his Kingdom ruleth over all, and he ruleth by his power for ever, and all are his Servants; yet of this his Will, Decree and Purpose, in respect of the particulars, no more belongs to us to search into, then himself hath revealed to us, but what he hath revealed by his Work, in which his Purposes are brought forth;* 1.1348 for he worketh all things ac∣cording to the counsel of his own will: so that in the event,

as things are indeed done, we may so far know his Decree and Purpose;* 1.1349 and so far to know the same, is of good use for us; and likewise what he hath revealed in his holy Word of his Decree and Purpose, concerning those things that are already done, and those things that he will yet now and hereafter do: which Word of his, is, as himself, true from the beginning;* 1.1350 and being breathed forth by his Spirit, is the most cleer declarer of his Decree and Purposes, his Word being pure, and without any wreathedness; yea, the Truth, and therefore written, that we might know the certainty of the Words of Truth; and that which is written is upright, e∣ven Words of Truth.

And according to the discovery of the Decrees and Pur∣poses of God in his holy written Word, and by his Works, they are to be heeded and believed by us, as true, certain and good, and of good usefulness to us, and other imaginations and devices by whomsoever,* 1.1351 and how appearingly goodly so∣ever, we are not to heed, believe or own.

Now then the Purpose of God, (which in respect of the things purposed, are called Purposes) that I am to treat of, are,* 1.1352 That or those about the Eternal Salvation or Damnation of Men; which by these two, the Word and the Works of God, are revealed to us; which, though the Will and Purpose of God be one, yet in respect of the things willed, purposed and decreed, are called Many, and so Purposes: of which is here to be spoken, these being all ordered and set in that one Will, Counsel, Purpose and Decree of his: that we are to know and believe hereof, is that which by his Word and Works is revealed to us, whether in terms of Counsel, Will, Purposes or Decrees, all which terms signifie the same thing; and so to begin with that which prepares to the right under∣standing of all: and then so to proceed, as by Word and Works we are led, we finde,

1.* 1.1353 That the Purpose of God was in the first place, To exalt his only begotten Son, The Word, The Wisdom of God equal with God; to shew forth his Glory through him, and by him bring forth all his glorious Works; to glorifie him with his own self, to establish him the supream Lord and Governour of all in his own person: and all this freely, before any view or

consideration of any his following Works, as moving causes thereto. And this he did to his Son the Word:* 1.1354 and so he was possessed in the beginning of his way, and exalted from everlasting, and brought forth before all things, one with the Father in all his Decrees, glorified with the Father's own self; and by, and for, and to him, were all things decreed and made that are decreed and made.

Now in the Son of God, The Word, The Wisdom, The Power of God, in this consideration, as thus purposed and ex∣alted, it was peculiar to his Person, as the Son of God onely; and there was not in him the Nature of Man in this conside∣ration, nor any one of Mankinde, elected or purposed to be elected in him, into Union; and Fellowship, and Conformity with him in this Prerogative and Glory, in which he was equal with the Father: no Scripture 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,* 1.1355 and so to serve and glorifie God in serving and glorifying his Son, whom only he had ex∣alted & 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,* 1.1356 to turn them aside from it; and in their rejoycing in him, and acknowledge him their supreme Lord, rejoycing in his Exaltation, and well-pleased∣ness 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;* 1.1357 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 Man∣kinde, and so to create Man righteous, &c. for his Glory,

and the good of Mankinde, as hath been shewn.

4.* 1.1358 In foresight of Man's Fall and Misery, thereby he pur∣posed still the shining forth of his Glory through his Son, in working by him a Redemption and Restauration for Man∣kinde, 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,* 1.1359 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 com∣pass 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 Pur∣poses of God about Eternal Salvation for Mankinde, or the Eternal Damnation of any of them. And yet before we pro∣ceed, 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,* 1.1360 and Pur∣pose 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 bear∣ing 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,* 1.1361 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 sait, They did both chuse such ways, and do such abominations, as he not onely not commanded them,* 1.1362 but as came not into his Minde; which can be no less then not purposed by him. So surely God foresaw when he pur∣posed to make the first Adam, and to give him that life and power of moving and acting which he did, and that Fur∣niture 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,* 1.1363 much less ap∣proved 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 ano∣ther.

[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 per∣missions, 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,* 1.1364 are his Pur∣poses

of Eternal Salvation, and of Eternal Damnation, and not of such Purposes of God concerning Men, as being verily fulfil∣led, 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 pur∣pose, and in his Purpose, determined the times before ap∣pointed, and the bounds of their Habitation;* 1.1365 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 ac∣cepted of him;* 1.1366 so that, though purposed, and according to purpose, some be Kings and Magistrates, som•• Subjects, some Rich, some Poor; and all in a gracious tendency, that they might seek and acknowledge the Lord in these conditi∣on, & some of all sorts have been found in every of these con∣ditions, seeking and fearing God, and so walking on to Eter∣nal Salvation:* 1.1367 but also some of all sorts, if not most of all sorts, persisting in rebe••lious wayes leading to Eternal destru∣ction: Scripture and Mens manners so fully shew this, that it needs no farther proof.

2. As God in his Works hath put, so in his Purpose he decreed to put a great difference between some Nations and other Nations, as one to be greater and endued with more Pri••iledges then the other; yea, sometime the lesser people or younger, to be the chief; and the greater or elder people, to serve the younger: and yet neither doth this Purpose, or the fulfilling of it, necessitate or imply the Eternal Damna∣tion, or hindring the Eternal Salvation of the inferior ap∣pointed to serve,* 1.1368 or of the Superior to be served. So Israel a pe∣culiar people above all other Nation, though fewest in num∣ber, yet were not all this Israel the Israel of God indeed, in acceptance of and answering their Pri••iledges, and so not e∣very of them eternally saved; nor were all and every of the other Nations Eternally damned: that Rule true, according to

his Purpose, Rom. 2.6, 11, 25, 26. and 3.9. but this is most cleer in those two people mentioned, Gen. 25.23. And the Lord said unto her, (that is Rebecca) Two Nations are in thy Wombe, and two manner of People shall be separated from thy Bowels; and the one People shall be stronger then the other, and the elder shall serve the younger; or,* 1.1369 (as some read it) The greater shall serve the lesser. Now Christ being to come of Jacob; Esau, or any of his Posterity, in serving Christ that was to come of Jacob, and so in a willing service of their Brethren the Sons of Jacob, attending the Word and Oracles given them, might through Grace be saved, as no doubt some of them were;* 1.1370 and means was by God appointed thereto. And whereas many for their wilful refusal and violence (though con∣strained, did yet in another way serve,* 1.1371 yet for that refusal and violence) did perish; yet of that Race, it is found in Scri∣pture, many are eternally saved, Isa. 60.7-14. And as God in. his Purpose differenced one Nation from another in superi∣ority and inferiority; so he purposed divers means for divers Ages in the World, and to divers People, and some means excelling other: to some People, the Word, Oracles, Go∣spel, &c. to other People, onely a rumour of these, with such teachings as are natural, or by natural Mediums, in the Works of Creation and Providence; yet the Repentance (and so the Faith and Obedience) he requireth, being no more or greater then according to the means he vouchsafeth, and that such will be accepted; and where more is given, more is required.

This Purpose of such difference, and the fulfilling it in extention of such different means, hindreth not, but that,* 1.1372 of those that have but the lesser means, yielding to repent, be∣lieve, and obey, according to the help therein afforded, shall be Eternally saved: and those that have the greater means, rebelling against the help therein afforded, and so per∣sisting in Impenitency, Unbelief and Rebellion, shall be Eternally damned. Let this Caution be heeded.

God hath purposed some things that he will bring on all Men, both those that shall be Eternally saved,* 1.1373 and on those that shall be Eternally damned; as namely, That,

1.* 1.1374 All Men, one and other, shall come before him and his Son Christ; and he by vertue of his great suffering and Sacrifice offered for Mankinde, and the Power, Authority and Spirit received thereby shall draw all Men to him, and they shall come and bow before Jesus, and confess him Lord to the Glory of God: yet onely those that by his good∣ness discovered, and bands of love extended, are prevailed with in this Day of Grace,* 1.1375 and so found coming to him, and believing on him here with the Heart unto Righteousness, and confessing him with the Mouth unto Salvation: these shall say, Surely in the Lord have I Righteousness, and shall be Eternally saved. All shall come to him; but him that cometh (now in the Father's drawing) he will Eternally save; and all that rebel against these drawings, and persist so doing, shall yet by his irresistable Power be raised from the dead,* 1.1376 and convinced of their sin, for not believing on him in the Day of Grace: and then to their shame, and his Glory, con∣fess him Lord, to the Glory of God, before the sentence pass on them.

2.* 1.1377 All Men shall once die, or suffer a change sutable to Death, which is the way of all Flesh; yet of these, some die in the Faith, and so sleep in the Lord; and these shall be Eternally saved: but others die in their sins and unbelief; and these shall be Eternally damned.

3. All Men shall also rise again by the Power and Autho∣rity of Jesus Christ at his voice;* 1.1378 but the Just, such as have believed in Christ, and done good, shall rise in the Resurrection of the Just unto Eternal life; and the im∣penitent and unbelieving, in the Resurection of the unjust, un∣to Eternal condemnation.

4.* 1.1379 After Death, all being raised, they shall all come be∣fore the Judgement-Seat of Christ, and be judged by him ac∣cording to the Gospel; and then all those that have believed in him, and lived to him in the Day of Grace, shall enjoy Ab∣solution, Eternal Life and Joy with him: and all that have throughout the Dayes of his Grace and Patience rebelled against him, shall then be cast into the Lake of Fire, which is the second Death. Let this Caution be also heeded.

For of all Purposes, as set forth in these three former Cauti∣ons, is not in this business directly, but onely inclusively to be spoken.

God hath set in his Counsel,* 1.1380 and Purposes concerning the Eternal salvation of Mankinde, or the Damnation of any of them, an holy, wise, and heavenly Order, agreeing with the Nature and Being of God, his Soveraignty, Wisdom, Holi∣ness, Love, Mercy, Truth, Justice, and the Testimony of his Spirit concerning his Son Jesus Christ, and his Love to Man∣kinde manifest through him: all agreeing in one, without any contrarying of one by another. Hence his Purposes called his Counsel, and said to be brought forth according to the Counsel of his own Will: and so in respect of this wise and heavenly Order in his Counsel, for the manner and way of his Purpose taking effect, we shall finde different effects, and dif∣ferent sorts of Men also, on whom it hath different effects; that is to say,

First, for the manner and way of his Purpose taking ef∣fect on Men for their good; it is by discovery of his Love to Mankinde, to sinners, enemies, in discovering his Grace in and through his Son that died for sinners;* 1.1381 and in that Disco∣very, in some measure opening their blinde eyes or under∣standing, to see or understand his graciousness: and so calling and moving them to behold what he discovereth, and hear what he saith; assuring them, that in beholding him as disco∣vered, and as understanding is given them to discern,* 1.1382 and so attending him, he will save them, and so bring them in to believe, and so out of darkness into his marvellous light: and this the first proceed for his Purpose to take place; for saving Men out of their sinfulness, and according to his Purpose he proceeds so far with all Men in some measure, at one season or other.

Secondly, When he hath so far proceeded with Men in discovery of his graciousness through Christ, and so far opened their eyes or understanding, that they begin to discern, and he calls or moves them to behold and turn; then such as in hearing do hear, and in seeing do see; and in that motion and strength of his extended in this call, do according as by that enabled, turn and believe, he will save, enlive, renew,

and change,* 1.1383 and farther enlighten and confirm in Faith and Confidence, and so enamour them more with Christ, and he shall appear and become more precious to their Hearts, so as for the well-pleasedness they finde in him, they count all things loss for Christ, and are willing to be deprived of them to win him, he being all in all to them. And through the Grace thus believed, and the Sanctification of the Spirit, he chuseth them into Union and Fellowship with Christ, and so to Conformity to him, and to Eternal Salvation: this being the Order of his work, who worketh all things ac∣cording to the Counsel of his own will; we may be sure such was his Counsel for the manner of his purpose taking effect, or standing according to the Election of Grace.

But such,* 1.1384 as when this light cometh, and Grace therein extended, so as light and hearing is given, and heart moved, do not then in hearing hear, and in seeing see; but take offence because of some discovery of evil, and reproof and condem∣nation of something by them highly esteemed and dearly be∣loved; which reproof this Light and Grace worketh in its con∣vincements: and so do hard en their hearts, close their eyes, shun the light, love darkness rather, being unperswadeable, and so willingly disobedient, and refuse to turn at his re∣proof; these he gives up to blindness and hardness; so, as the more brightly the gracious minde of God in Christ is disco∣vered, the more such stumble and take offence; of which we have a notable example,* 1.1385 John 6. And this being the manner of God's working; yea, so as if by his chastisements for such follies, and his renewed strifes, they are not humbled to return, but persist in their former willing rebellion, he reprobateth them to Eternal Damnation; we may be sure such was his Counsel in the Order of his Purpose: and so we see two divers and contrary effects of the Purpose made known.

Thirdly, For the different sorts of Men under different considerations, that were according to this wise and holy or∣der, in the Counsel of God's will, the objects on whom the several effects of his purpose made known should take place, they appear to be the Sons of Adam; he, and his natural Race diversly considered, and not in one and the same con∣sideration,

but in respect of the diversity of effects, diversly con∣sidered, either simply as such, or else though such, yet under another consideration; and that either, as better then such simply considered, or as worse then such onely.

1. For his Purpose of finding out a ransome, making an Atone∣ment, preparing a Sacrifice, and accepting it, so as to remove the enmity that was in the mid-way,* 1.1386 and opening a door for Man∣kinde to come in to him, the objects or subjects of this Purpose, and those for whom it is efficacious with God; so as he hath given all into the dispose of the Sacrificer, are Adam, and all his natural Race, as fallen, as sinners, ungodly, enemies to God, simply as such, and in no better or worse consideration: but as such, men, all men, sinful, unjust, and ungodly men. And so for our sins he suf∣fered,

2. For his purpose of discovery and making known his Grace and Goodness through Christ in and by means extended, and the efficacy thereof, for opening the eyes of the blinde, and the ears of the deaf, and moving at their hearts, and so calling them and striving with them, affording such help to them, that they might turn at his reproof, and so believe and live. The objects or sub∣jects of this purpose, and those on whom these effects so far shall be produced, are Adam and all his natural Race, even all Man∣kinde, as in sin, ignorance and bondage, &c. yet these in some better consideration, then meerly as Adam's sons, and fallen in him, under the power of the Law, and Sin, and Death, and the Devil, namely, considered, as a Ransom is given,* 1.1387 a Sacrifice offered, Peace made, and Redemption wrought for them, though not yet applied to them, nor they knowing or enjoying any of the choice benefits thereof; for Jesus Christ by vertue of his Oblation being ascended, hath received Spirit in the Man and for Men, with Power and Authority to preach the Gospel, and extend Gifts even to the Rebellious,* 1.1388 that the Lord God might dwell among them. And on this ground they are called: and in this respect also they are said, To be written in the Book of Life, though not yet written among the Righteous. And while they remain such, and no worse then such, there is yet hope for them.

3. For his Purpose of Election to Union and Fellowship with his Son Christ, and so to conformity in holiness, Son-like Privi∣ledges

and Eternal Life, the Objects or Subjects of this Pur∣pose are still in this Life, and till Death, the Sons of Adam and his natural Race;* 1.1389 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 sub∣jects 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,* 1.1390 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 ob∣jects 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, be∣lieve; 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 ex∣tended to them; but in another consideration, as they were beheld and found to become of another seed, either of the Woman,* 1.1391 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 Ser∣pent, of the wicked one,* 1.1392 which none are but those that wilfully a∣gainst 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,* 1.1393 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, Inter∣cession, 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, Foreknow∣ledge or Purpose; yet, as in the counsel in his Purpose, he hath pre∣ferred something before other, and ordered one thing for ano∣ther, and appointed to bring forth something before another, as the natural Man before the spiritual; so to our thoughts and concepti∣on, and in being for our knowledge and use, there is something be∣fore, 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,* 1.1394 is in his Purpose to have the pre-eminence; so, in this he is the prime and first in this high Pur∣pose 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 De∣vil; and for that cause to give him a Body, that having the Na∣ture 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,* 1.1395 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 Pro∣phets and Apostles,* 1.1396 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 my∣stery, 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;* 1.1397 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 of my bowels. Which shews

plainly, both that he was one with the Father in this,* 1.1398 as in all other his Decrees and Purposes; and also, that he did accept to undertake, and do the same, as his own words ve∣rifie, Psal. 40.7. Lo I come: rendered by the Apostle,* 1.1399 Heb. 10.7. Lo I come to do thy will, O God: and then opened, descanted and pressed again. From which Will of God, of the Father, and Christ his oneness in the same, the vertue of his Sacrifice is affirmed to be,* 1.1400 and to have been from the beginning, vertuous and prevalent with God for Men; and with and in all that believe in him. And as in order to the performance of this his Will, concerning, and for, Mankinde, he in his Purpose, prepared and gave him a Body, so as he might be truely and verily man, and the Son of Man, and so capable of suffering for Man, having right as a Kinsman, and fitness as having the Nature of Man, to undertake and do the whole business of Mankinde,* 1.1401 being according to this his Father's Purpose, a perfect and publick Man; yea, the Word and Son of God made Man; and so having the Divine and the Humane Nature in one Person; and so one with the Father, and one with Man: a fit Mediator between God and Man, to deal with God for Man, and with Man in the behalf of God; and so the digging or opening of the Ear,* 1.1402 (as it sig∣nifieth in Men the fitting and preparing for obedience to that which God calleth to, that they may obey; so in respect of Christ) it signifieth the giving him, and fitting him with such a Body as in which he might have capacity and fitness to suffer and do his Will; which being given him,* 1.1403 he was not rebellious, nor did draw back; but being one with his Fa∣ther in his will and love to Man, he accepted, and delighted to do the same: and so the Spirit by the Apostle teacheth us to understand it; who knowing that to be the meaning, cites that very Text according to the Translation then extant and known, A body hast thou fitted (or prepared) me.* 1.1404 And that he might do his Will in that very Body, he in this Pur∣pose,

2. Purposed concerning the Man Christ, the second publick Man, first, an Abasement of him: secondly, by vertue there∣of, an Exaltation.

1. He purposed and decreed an Abasement of him for Man∣kinde,* 1.1405

as that he should be made under the Law for Men; and though without sin, yet to have on him all the infirmi∣ties of the Nature of Man,* 1.1406 which befel it for sin meerly through the Fall; and so though true and sinless flesh, yet in the similitude of finful flesh:* 1.1407 and so that he in the stead of, and for all Mankinde should die that death; yea, all that death in the ignominy and pain of it; yea, suffer the Curse in it, which was due to Mankinde for the first offence, and all the sins that necessarily flow from it, and which the Law on that account can charge Men with, and also make such full satisfaction, and such a vertuous Atonement by his Blood, as by it even following sins against himself, might in his way be taken away and freely forgiven. All which he hath done, as was fore-purposed and fore-written of him: and because of the certainty of God's Purpose, and his being one with God in that Decree, having accepted to do it, it is spoken of before the actual and visible performance, as done; and when manifestly performed, he is said truely to go as it is written of him, and to be delivered thus to suffer by the determinate counsel and foreknowledge of God: so his A∣basement was according to Purpose.

2.* 1.1408 He purposed and decreed the Exaltation of him in that personal Body, in which he was so willingly abased; and this Exaltation to be in his Resurrection, and in his Ascension into Heaven, and in the acceptation of his Sacri∣fice for all that for which he offered it; and so filling him with the immeasurable fulness of the Spirit, even glorifying him with his own self; so that the fulness of the Godhead dwells in him bodily, and he set at the right Hand of God in all Power and Authority; Angels, Authorities and Powers being made subject to him: and all this now done, as was fore-pur∣posed.

3. God in Approbation of all this his own Purpose, and of his Son becoming the Son of Man, and suffering and doing all this for Mankinde, and in his own well-pleased∣ness in his Son in Man's Nature thus exalted, the heavenly, and spiritual Man, the Lord, the quickning Spirit; He in this Purpose did also purpose to elect and chuse, and so did and hath elected and chosen him to be, and so made him

his Servant or Minister, by whom he will do all his choice works of saving and judging; yea,* 1.1409 his delight in whom he takes his rest and well-pleasedness for ever; yea, the very he in whom and through whom, he will shew forth the brightness and excellency of his Glory, and with whom his Covenant stands fast for evermore. And so in this Purpose and choice of his, and by the vertue of his sufferings and Sacrifice, and by rea∣son of, and in, and with al••••••••hs Furniture, he hath fitted and made him to be: and so,

4. He hath purposed, and according to Purpose confirmed him to be,

1. The Lord of all, even of the Devils and fallen Angels, as his Captives and Slaves,* 1.1410 by vertue of his Conquest and Victory over them, in the Nature of Man, whom they had overthrown, and by conquering death, which they brought Man under; yea, by reason of the transcendent excellen∣cy of his Person, and his Work and Office, even Lord of the holy Angels also, but Lord over all Mankinde by vertue of his Death suffered, and his Resurrection, and his Sacrifice of∣fered for them: so, as they are all released over to him, who in his time will bring them out of that Death he died for them, and shall judge them, for they are his, and ought of right to live to him; which, if according to the Grace he extendeth to them, they do, they shall not perish in another death, but have everlasting life.

2. The Mediator between God and Men,* 1.1411 the chief and Prime Caller of Men, to come to God by him, and the special Advocate and Intercessor for all that come to God by him, and so the chief Priest, Prophet and King, Heb. 5, & 7, & 8, & 9, & 10.

3. That by the means he useth,* 1.1412 and Spirit he sendeth forth, as it is in earnest to all, and hath a sufficiency in it, that they might be saved, so he shall see his Seed: many shall thereby run in to him, and so come to God by him, and shall be blessed in him, and inherit with him, and they that persist in willing rebelling against him, when by the means he useth they might come in to him, and will not, he shall judge also justly.

4. That he shall have the Kingdom in the new Heaven and

new Earth,* 1.1413 and shall sit on the Throne of David raigning in Jerusalem, and over all the Nations under the whole Heaven; and all his Seed, even all that have believed on him and lived to him in the days of his Grace and Patience, shall then have the Kingdom, and raign with him, and all his Enemies shall be destroyed.

5.* 1.1414 That to bring all this about, in making it known, and extending Divine Power in gi••••••g forth his Knowledge, to bring Men in to Christ, and so to God by him, that they might not perish, but become his Seed, and have Eternal Life: and so he may see his Seed,* 1.1415 and of the travel of his Soul, and be glorified and satisfied according to that promised him, and is dayly fufilling, and will be openly and manifestly to all, when all shall come before him, and confess him Lord to the glory of God:* 1.1416 and he gives the Kingdom to all those that be∣lieved on him in the Day of Grace, whom by his Knowledge he justified, and then shall be admired in them; and be glo∣rified also in his equitable and righteous judgement on them, that in the Day of Grace refused to believe on him by the means he used; and so shall see the travel of his Soul, and the excellency and acceptableness of his sufferings and Sa∣crifice with God in both,* 1.1417 to the Glory of God; his Will and Pleasure all the dayes of his Patience, being, that by the means he useth Men should turn to him, and live; yea, ra∣ther rest, that though he will have his Glory on the scorners, and not suffer loss to himself; and that all this may be by this Knowledge of him, and his Divine Power therein, and so he have a numerous Seed, and Refusers be altogether ex∣cuseless; He in his Purpose and choice of the Man Christ, did therein also purpose and chuse him;* 1.1418 and according to his pur∣pose hath put his Name in and upon him, to declare and make it known in, by and through him, and for that cause to make him known, to cause him to be lifted up and displayed, and in that discovery of him to glorifie him, that Men might behold him; and in beholding, believe in him, and so come in to him, and to God by him, and so be of his Seed, and have Eternal Life: and for understanding this, we may briefly view three things in this.

1.* 1.1419 What the Name of God is: and that by his own De∣claration,

appears to be himself, and his memorial,* 1.1420 or the appearance of him in his Titles, Word, Works; and so he is Jehovah (he that is, that was, that is to come, that hath his being of himself, and giveth being to all things, and to his Word) The God of Abraham, The God of Isaac, and The God of Jacob, (with whom he made the everlasting Cove∣nant.) This his Name for ever, and his Memorial to all Ge∣nerations: and so, The Lord, The Lord God, merciful and gra∣cious, long-suffering, abundant in goodness and Truth, (great in mercy, good to all, and his tender mercies over all his Works) keeping mercy for thousands, forgiving iniquity, and transgression, and sin; and that will by no means cleer the guilty, (that is, such as refuse and rebel against this mercy and goodness, when in the means tendered to them, and so will not come into him for Life, will none of him and his wayes, but) visiting the ini∣quity of the Fathers upon their Children, and upon the Childrens children, unto the third and to the fourth generation, explicated, Exod. 20.5. upon them that hate me, (that hate me that am so gracious and merciful, and so reward me with evil for good, and hatred for love) on such, and no other but such as so hate him, will he execute sore punishment. He is the Lord God of Hosts, All-sufficient, that ruleth by his power for ever; a just God, a Saviour, and there is none besides him, that calls all the ends of the Earth to look to him, and be saved. This, and much more abundantly explained in many places of the Holy Scriptue, is the Name of God, which is so excellent, glorious and gracious, that they that know his Name will put their trust in him, and are allowed therein to rejoyce.

2. That this his Name, (even Himself,* 1.1421 and his Memorial) he hath put in and upon his Son, that is, The Man Christ, he is The Angel that Israel tempted in the Wilderness, the Mes∣senger of the Covenant: in whom his Name is, and he is, and is called; so that he and his Name is Emmanuel, (that is, God with us, in our Nature, and for us) Wonderful, Coun∣sellor, the mighty God, the everlasting Father, the Prince of Peace, Jehovah our righteousness, the mighty God, and our Saviour Jesus Christ, God over all blessed for ever, The Savi∣our of the World, Joh. 4.42. God's Salvation to the ends of

the earth,* 1.1422 Isa. 49.6. Act. 1.3.47. who hath declared the Fa∣ther's Name, Psal. 22.22. Heb. 2.11, 12. Ioh. 1.18. & 17.6. Psal. 18.49. with Rom. 15.9. and so calleth all to look to him, and come to him and be saved; for in and by him the peace is made, the price is payed, and all fulness and per∣fection of Furniture is in him for every Man: in him dwells the fulness of the Godhead bodily; in him is life; yea, in him God hath given us Eternal Life, and in him it is; in him are all the Treasures of Wisdom and Understanding; yea, the fulness of Spirit to shew forth the same; yea, in his ap∣pearance, presence or face, as in the Glass of the Gospel presented, the Face of the Father shineth: and in that shine, the Divine Power and Spirit goeth forth, to draw the Beholders to desire after, and believe in him, and to confirm the Believers while beholding him, and conform Believers to him: so that the Father's Name for Goodness, Power, Excellency, &c. is in and upon him; he is the brightness of his Glory.

3. That God in his Purpose hath appointed and approved this to be the way to call and bring in a Seed to Christ, namely, to declare his Name, and set him forth as the Holy Ghost hath testified of him, and left that Record in the Gospel: and so to preach him the Saviour of the VVorld, the only Rock, Foundation, the VVisdom of God, the Beloved of God,* 1.1423 and Lover of Men, &c. as is fore∣shewn.

And thus of his Purpose, and in that his Purposes concern∣ing the Man Jesus Christ; from which known and believed, we may learn,

1.* 1.1424 That the Gospel in the whole Testimony of Jesus Christ, it is in that which he is become and hath done accor∣ding to the Purpose of God, now manifested according to the Revelation of the mystery; so as the Gospel is the Revelation of the Purpose of God.

2.* 1.1425 That the Gospel in all the Sayings and Promises of it, is really true, and true to all to whom it's declared: there is no wreathedness or equivocation, no Declaration or pretence of Love, no tender of Mercy to any, but what is really true; no fair words with an inward covered hatred,

which God abhorreth; but all Truth, even that which is in,* 1.1426 and came forth of the Bosome and Heart of the Almighty God of Truth, it being the opening of his Will and Purpose.

3. That the Purposes of God beginning in his Son,* 1.1427 and being through and for his Son, and so made known by him, they all as revealed and written in the Holy Scriptures, are all and altogether true, like himself, his own Minde, and in that manner to be performed, being all the Brea∣things of his own Spirit by the Mouth of his Holy Pro∣phets: and so there is no secret or unrevealed Pur∣pose in God, that is in any wise contrary to those he hath re∣vealed.

4. That Purpose, and Approbation of that purposed,* 1.1428 and so Election, are distinct; and Purpose in order first, though they meet in one.

5. That Jesus Christ, even as the spiritual Man that died, and is risen and exalted at the right Hand of God,* 1.1429 is the first and choice Elect in order and manner of choice, before and above all others, and no other but in and by him.

1. He had his Being in and with the Father, even from E∣ternity,* 1.1430 and the Lord possessed him in the beginning of his way: he is before all things; but that Being of his, and the Glory he had with the Father, was incommunicable to Man∣kinde; yea, without his taking Man's Nature,* 1.1431 and the consi∣deration of his Abasement and Exaltation in that Nature; the Excellencies and Priviledges thereof was incommunica∣ble to fallen Mankinde: and he as Man is God's first Elect;* 1.1432 and without that, could none be elected in him: and had any been otherwise fore-elected in him, he would without doubt have kept them, and so must have laid aside their Glo∣ry, when he laid aside his own; which I suppose none will say he did, nor that any were in him as he gave his life for the World, and so Redeemers with him.

2. He was one with the Father, and with him in his being,* 1.1433 and in all his Purposes and Decrees and Ways, and so in the E∣lection of himself as the second publick Man, his first-begotten Son, &c. I hope none will affirm or conceit the like of any o∣ther elect ones.

3.* 1.1434 He accepted the Fathers appointment of him to suffer and sacri∣fice, and do all his will, which being accepted of him by the Father, was vertuous from the beginning; and so he as the spiritual Man was approved of God; and being pre-approved, was also in that sense elected before the beginning of the World: but so, and on such account was no other besides him elected.

4. The actual and visible election of him was begun in his birth, perfected through sufferings,* 1.1435 and compleated in his exaltation at the right hand of God, and so filled with all fulness of Grace, Truth and spiritual blessings: and the blessed election of others is in him thus considered.

5.* 1.1436 He was chosen from among Men, being made Man, and born of a Woman; but he was not chosen out of the World, of which he never was: but others that come to be chosen in and by him, are chosen out of the VVorld, of which they sometime and in some sense were.

6.* 1.1437 He was chosen in and by no other Man, but all other Men that are chosen, are chosen in and by him: all these things are shewn in that foresaid. By all which it appears he is the first, prime and choice elect, and the fountain, medium and root of ele∣ction for others.

6.* 1.1438 That no man of us can rightly understand and know the Purpose, and in it the Purposes of God, or his election of any in Christ; but by first knowing Christ, and the purposes of God concerning him, and God's election of him: all right knowing of God, being in knowing of Christ; and so all right knowing of his Purposes and Election, in the knowledge of his Purposes con∣cerning Christ and his election of him,* 1.1439 as appears in all foresaid. And according to this knowledge, with the Cautions fore-premised, I will proceed to speak of his Purposes concerning Mankinde, as included and ordered in this great Purpose, and Purposes therein concerning Christ already spoken of.

CHAP. 4.

Of the Purposes of God concerning Mankinde.

GOd in these his Purposes concerning Jesus Christ, and in his Election of him, hath purposed also concern∣ing Mankinde for the honor of his Son: which Purpose, as ordered in his counsel, is not conceiveable and expressable for us, but in distinct and several parcels: and so in Scripture I finde,

1. The Purpose of God to be, To give all Mankinde unto his Son Christ, to be his, and under his Dominion and dis∣pose,* 1.1440 as their rightful Lord, to whom they ought of right to live; and so living to him, not to perish, but have life: and this upon the account of his death and sacrifice for them; yea, whether they yield willingly to live to him, or rebel a∣gainst him; yet upon the account of his death, resurrection and sacrifice, he would give them all unto him,* 1.1441 even the Heathen for his inheritance, and the utmost parts of the Earth for his possession, and he shall rule them, and dispose of them, and judge them. And upon the same account of his sufferings and sacrifice,* 1.1442 in the Name of Jesus (in the power and Authority of him) every knee shall bow, &c. and every tongue shall confess that Jesus is the Lord, to the Glory of God: and all shall appear before his Judgement-Seat, and be judged by him on the same account; so that Jesus Christ, by vertue of his Ransom given, is Lord of all, according to the Purpose of God; according to which Pur∣pose also, all Men ought of right to acknowledge him,* 1.1443 and live to him. And those that by the cords of a Man, and bands of Love, will not be drawn to it now, shall by his Iron-Rod, and irresistably putting forth of his power, be brought in the last Day to that acknowledgement, to their wo. And all this the purpose, and according to the Purpose of God, who is of one minde, and hath no secret Purpose, contrary to this revealed.

2.* 1.1444 God also in this Purpose purposed, That means should be extended by and through Christ to all Men, according to such Revelation of Jesus Christ, and evidence of his Grace through him, as God hath given forth to them, to evidence and make known his Grace through the Redeemer and Me∣diator to all Men in several ages, to call and lead them to Re∣pentance and Faith in him, that they might not rebel against their Redeemer and rightful Lord, and so lose their own Souls, and procure to themselves perishing in a second death; but by coming in to the acknowledgement of him in this Day of Grace, escape that perishing, and have everlasting Life. And all this he hath done and doth according to his Purpose, as is shewn in treating of the several Revelations of Christ:* 1.1445 and as he purposed, so according to his purpose, he sendeth forth in his seasons, light and power in the means, and in an especial manner, where the Gospel, in which is the fullest Revelation of Christ come forth,* 1.1446 is sent: in which Lan∣guage I am to speak: he giveth this light and Power in the means, working and moving at the Hearts of Men, that they might repent and believe, and so be saved; yea, he leaveth none, till he have in some measure stretched forth his hand; so,* 1.1447 as by his Spirit he hath enlightned them in some measure to discern, brought his Word nigh them, and moved at their hearts, that they might believe, being at hand to succour and enable them thereto, it being his gracious minde they should accept: and all this according to his purpose, which is seen in his works, as hath been often shewn before.

3. God in his Purposes also purposed, his Purpose as so or∣dered in the counsel of his will and purpose, is, That having thus given Men into the dispose of Christ, and through him used such means towards them, that those of them, that be∣lieve in Christ according to the means and light therein with help extended, shall not perish but have Eternal Life; and such as persist, rebelling against the light and means therein, and so will not believe, shall be damned. This is verily the declared purpose of God, and it is sure according to his minde and heart: and this appeareth in God's speaking to Abraham, in whose loyns, Christ, according to the flesh, was, and forth of him to come: and to him God said, Thou

shalt be a blessing, or Be thou a blessing,* 1.1448 (which is no less then a promise and command of the blessing to be on him for o∣thers:) and who they are, is opened. And, In thee shall all the families of the earth be blessed. And this expli∣cated to be meant of his Seed, which is Christ, that was to come of him. So God opening his will and purpose to A∣braham, in preaching this Gospel to him, assures him of bles∣sing in Christ for all Nations: and this to be held forth in the Gospel given him to preach; in which preaching, he should also be a blessing, as their feet are beautiful that bring glad tidings of peace, and this to and for all, that they might receive it. But who are they that shall indeed partake of it according to this purpose of God? the Lord tells A∣braham, And I will bless him that blesseth thee,* 1.1449 (accepteth and re∣joyceth in thy Message,) and curse him that curseth thee, (that despiseth so great blessing and salvation) suitable to that said by Christ to his Apostles: which rightly understood,* 1.1450 his pur∣pose cleerly is declared. And suitable to this is that spoken of Christ in means using,* 1.1451 He shall speak forth the words of blessing; but he that hearkneth not to him, shall be cut off. And yet more plain by the following Prophets, He that be∣lieveth in himshall not make haste, or be ashamed: judgement also will I lay to the line, &c. explicated by the Apostle to have this meaning: and yet still more full by John Baptist: He that believeth on the Son, hath everlasting life; and he that believeth not the Son, shall not see life. But most plain and express is this in our Saviour's own words to Nicodemus,* 1.1452 where he plainly shews what the will and purpose of God was and is in the gift of his Son the Saviour of the world: and the means he useth towards them by him, even express, That they might be saved; namely, That men according to the means & light vouchsafed,* 1.1453 might believe in him: for our Saviour speaks both to Nico∣demus, a man to whom means was extended, and of others as means should be extended to them. And then in plain terms, he farther opens and affirms the will and purpose of God to be, That whoever believeth in him should not perish, but have everlasting life; but he that believeth not, (namely,* 1.1454 when this light in the means is vouchsafed to him) is condemned al∣ready, (namely, in the tenour of the Gospel-Declaration,

Joh. 12.47, 48. & 15.22.) and even for this condemned, because he hath not believed in the Name of the onely begotten Son of God,* 1.1455 which hath been displayed to him in the Gospel: and this is evident in that which follows: And this is the condemnation, That light is come into the world,* 1.1456 and men loved darkness rather then light, because their deeds were evil. This is the sin for which, and that which shall be laid to their charge, as that for which they shall be even so condemned, and if not now taken that they might repent, yet hereafter the same Spirit in this Gospel shall convince them of sin,* 1.1457 because they be∣lieved not on Christ: so as if they persist in refusing his words,* 1.1458 and to believe in him, the word or Gospel preached to them, shall judge them at the last day, when Christ will judge them according to the Gospel, when he will be ad∣mired in his Saints, that in this Day of Grace have believed the Testimony of him; and the rest, that by the means he used,* 1.1459 have not known God in his gracious Minde, nor obeyed the Gospel, shall perish from his presence. And to conclude this point, our Saviour, in giving commission to his Apostles to preach the Gospel to every Creature, tells them plainly the purpose and will of his Father and himself,* 1.1460 saying, He that believeth and is baptized, shall be saved; but he that believeth not, shall be damned. Nothing can be said more plain and full.

And thus have we this Will and Purpose of God revealed in the Scripture, and cleerly opened and revealed by the Son of God,* 1.1461 that is in the bosome of the Father, and knows his Minde and Secrets, and in this hath so cleerly declared him, and made known his Father's Name, Words and Counsel to his first Witnesses; and shall not we believe God's Son? As for that saying of Mr. Owen's,* 1.1462 That conditional promises or threats are not declarative of God's purposes concerning persons, but of his moral approbation or rejection of things, it cannot turn us out of our way in this; for our Saviour was not setting out a conditional promise or threat to Nicodemus, but the general Doctrine of the Gospel,* 1.1463 & therein the will and purpose of God in means extended, concerning all Men: and so declares the same in his commission giving to his Apostles; yea, here all along in every Scripture alledged, it is cleer he

speaks directly of persons; for they speak not in these terms; Bles∣sing hearing, believing and obeying, shall be accepted; which yet were very strange, if they should be accepted, and not the per∣son so blessing, hearing, believing, obeying: nor are the terms, cursing, not hearkning, not believing, &c. shall be rejected and condemned; which yet how that may be, and the person guilty, not repenting, saved, is a riddle: as for any approbation or re∣jection in and by God of these things, that is not Divine, I say no∣thing. But if promises or threats be understood in the terms they are given forth by God, That Repentance, Faith and Obedience called for should be morally by God approved, and the per∣son repenting, believing and obeying, damned; or that such as heed neither promises nor threats, but persist in impenitency, un∣belief and disobedience, should have their impenitency, unbelief and disobedience morally rejected by God, and yet be in their own persons without any repentance, &c. saved, I loath to be∣lieve, and I think Mr. Owen would hate to perswade any; I wish none, for fear of being conquered by Truth, would devise such expressions so Scriptureless,* 1.1464 as are apt to take off the edge and force of all such promises and threats for the end for which they are given, in the hearts of all that heed such expressions, whose tendency is to wave Men from believing the verity of the plain im∣port of Scripture: to which with this expression, it's contrary, as to the rule, and his own sayings.

But some may say, All this while you have told us of no pur∣pose of God, concerning the persons of Mankinde, who shall cer∣tainly believe, and who shall not believe.

To which I answer, I finde no such purpose revealed in the Scri∣pture concerning the Sons of Adam, as Adam's Sons: but those purposes of God I finde revealed in Scripture, I know to have come forth of the bosome of God, who is of one minde; and I also know, that there is no purpose in his bosome contrary to that which he hath revealed, and a purpose of some Men as Adam's Sons meerly considered as such, and fallen would be; and a pur∣pose of some as such, That they shall not believe, would be cross to the will of God revealed in the Gospel. Nor could I ever finde any, the acutest wits, that ever could either finde out such pur∣poses or expressions in the Scripture, importing a probability of it; nor can they tell the persons who are under such purposes: as for

their term Elect, it hath been, and will again be fully shewn, how it's abused and wrested to such an end: yet of the Sons of Adam, under some consideration, who, his purpose is, shall be∣lieve; and who not, after Caution given, I shall endeavour to shew.

The Caution I desire to be heeded is this,* 1.1465 That for the Sons of Men, as that is true which is affirmed of them in the two publick Men, Rom. 5.12, 18. and that by Christ, being made under the Law,* 1.1466 and a curse for them, they are redeemed from the curse of the Law, and shall not be judged by it, but according to the Go∣spel by Christ: so, for those of them that die or depart this life, before they come to the use of understanding, and so have not sinned against their Redeemer, by refusing any means, nor mis-be∣lieved, or chosen any Idol; So actual believing is not required of them:* 1.1467 nor will he that looks not to gather where he hath not sown, impute unbelief to them; and if not that, then no sin that can bring them under a Gospel-Condemnation; and so by interpretation, in his gracious account and acceptance they are as Believers, and of the Kingdom; and he can regenerate them in the very taking away their breath, if not before; and he will compleat their Regeneration with the reft of the Saints in the Resurrection of the Just: and of these he hath an innumerable Seed or Generation. But these come not in the number I am to speak of, nor was any purpose against these. Let this be heeded.

Again, for the Sons of Men, as Men fallen and meerly natural, and come to the use of understanding; yet if no day of gracious visitation hath passed on them, so as in some measure to open their eyes, and give them to discern, and move in their hearts towards convincement and turning: these are all yet in blindeness, dark∣ness, and under the power of sin and Satan, corruption in sin∣ful lusts working in them; and so are blinde, deaf, dead, in re∣spect of the Life of God in Christ, and so are unable to hear, see, understand and believe the Testimony of Christ; yea, all that come to the use of understanding, till by some light and power from God, they be so visited as to be touched in heart, somewhat lighted and touched with some convincements in means used, are in this evil case, and none better then other in that respect. And these are not the objects or subjects of the purposes I have to

speak of; but as there is in the will and purpose of God, a Day or Dayes of Visitation for all that are come to the use of un∣derstanding,* 1.1468 especially where the Gospel comes and is preached a∣mong them, as it is among those I can speak or write to: So of such as this Day of Visitation hath passed upon, let me be understood; namely, of those towards whom God in using means, doth in the means he useth, and by the light and power he therein extendeth, o∣pen their ears to hear his voice, and enlightneth their minde to discern; so opening their eyes, to see in some measure what is presented to and required of them; and moveth in their hearts by his word sounded, and grace presented, that they might in seeing see, in hearing hear, and so understand, and turn towards him; and so he would heal them. In all which, there is no bet∣terness in one more then in another; yea, they that in seeing see, have nothing to glory in, but the Riches of his Grace, in giving them such an eye, and alluring them with such an object, in seeing to see, and extending so freely following Grace to heal them. But they that in seeing see not, when an eye is given them, and such an object presented to their view; but for the love of any other thing, dislike the light, and so close their eys, stop their ears, and harden their hearts, have therein willingly made themselves much worse then either themselves or their Fellows fore∣were, and this not through any want on the part of God or Christ, but meerly through wilfulness in themselves, and siding with the Tempter. And of Men thus visited, and under this consideration, I am now to speak: and so in the Scripture I finde.

4. God's will and purpose concerning these thus described, and under this consideration, and so beheld, That those, who when he hath so opened their ears and eyes, and sounded his Word, and presented Truth to them, and moved in their hearts, that they might in hearing hear, and in seeing see, and they then do in hearing hear or attend his voice, and in seeing see, and minde what he displayeth and presenteth to them, and so in the motion and strength given them, are assaying to turn at his reproof, he will heal, that is, save, enlive, and enable them to believe, and so pour our his Spirit, and make known his words unto them: such his purpose, his word, his promise. But those that when he hath so opened their ears and eyes, and is moving in their hearts,

as hath been said, that they having eyes and ears, might in seeing see, and in hearing hear, and then they for the love of any lust or conceited goodly thing or opinion, or supposed righteousness, close their eyes at the light, reproving it, and so will not in seeing see, &c. lest they should understand and be converted; these he will blinde and harden, so as they cannot believe, but stumble at the word discovering Christ, and convincing: yet will he not al∣together give over these at the first repulse, but come again with some chastisements, and renewed reproofs and strivings: and if they abide not still in impenitency and unbelief, he will receive and save them: but if they still wilfully persist in their rebellion, he will reprobate them, and then they cannot believe, but shall be eternally damned, and so eat the fruit (he saith not, of his de∣crees, but) of their own wayes;* 1.1469 so that their destruction is of them∣selves, they have lost their own Souls. And these to be the pur∣poses of God, and in this manner to be fulfilled, is abundantly cleerly revealed and affirmed in the Scripture, John 5.25. The dead (as all by nature are in sins and trespasses,* 1.1470 and that meant here, expresly shewn, by mentioning that as another manner of death, when Men are in their Graves, vers. 28, 29.) shall hear the voice of the Son of God, and (he saith not, all they shall live, but) they that hear shall live. Which can be no o∣ther, but they that in hearing hear: he that quickneth whom he will, will quicken them, and they shall live, vers. 21-26. the Father and he being one in will and purpose; and so our Saviour openeth it himself, declaring this to be the way of his Father's and his proceeding according to his purpose; and so his purpose, when he telleth his Disciples the cause why he spake to the people in Parables,* 1.1471 to whom it appears in all the three Evangelists, he had before preached the Gospel plainly, and they had not so received as to be∣come his Disciples: he saith to them that in hearing were become his Disciples,

Mat. 13.* 1.1472 vers. 11. Becanse it is given unto you to know the mysteries of the kingdom of heaven: but to them it is not given:* 1.1473 (now minde the cause or reason) for whosoever hath, to him shall be given, and he shall have more abundance; but whosoever hath not, from him shall be taken away, even that which he hath. (And this explicated by himself,) Therefore speak I to them in parables,* 1.1474 because they seeing see not, and

hearing hear not, &c. which is plain to be They have their eyes opened, and their ears opened, and by spiritual motion the word sown in their heart. And so hath, that is, hath had given him an eye to see, an ear to hear, and the Word with motion brought to his Heart; and so hath a price put in his hand.* 1.1475 Now he that hath, that is, that here through hath an heart, and so hath in use∣fulness, doth in hearing hear, and in seeing see; and minding the Word come to his heart, doth understand, and so in heart turneth to learn of the Lord; he shall be healed, and have more abundance, and so be enabled to believe; that in believing, he may understand the mysteries of the Kingdom, and be eternally saved. But who∣soever hath not; that is when an eye to see is given him, &c. and so he hath a voice, and an ear to hear it; a demonstration, and an eye to see; yea the word came with motion to his heart: and yet, though he hath all this, he hath not; that is, he hath not by all this an heart, he hath not in usefulness any of this given him, he doth not in seeing see, &c. but for love of some other thing, closeth his eyes, &c. lest by hearing, and seeing and heeding that word that moved at his heart, he should be turned from that thing he loveth;* 1.1476 from these shall be taken away even that they have; that sight, and hearing and inward moving of the Word in their heart, which they have, shall be taken away; yea, even therefore, and for that cause: and so God will blinde and harden them: and so Joh. 12.35.40, those that while light was with them,* 1.1477 the Gospel plainly declared to them with such power and helps, yet did not believe the report in the plain sayings thereof, are said to have the purpose of God in so blinding, &c. according to the prophesie fulfilled on them; yea to be so and on that very ground fulfilled on them; and then, when so fulfilled, they could not believe. And the Apostle also, in Acts 28.27. renders this also, even their own dulness of hearing, and closing their eyes,* 1.1478 lest they should see &c. as the very ground and cause of that judge∣ment of not perceiving, fulfilled on them; and so of their not be∣lieving. And the Apostle Peter saith in effect (by the Spirit of Christ) the same,* 1.1479 when having mentioned the excellency of the foundation laid in Sion, and held forth by Sion, to so gracious an end, he saith,

1 Pet. 2.7. Ʋnto you therefore which believe, (that is, which having eyes opened to discern▪ do in seeing see, and so are

perswadable,* 1.1480 and brought in to believe) he is precious; (he is beauty and glory, comliness and excellency, alluring and drawing you more and more in believing upon him) but to them which be disobedient, (that is, to the Faith preached to them, being unper∣swadable when means is used,* 1.1481 and such an object demonstrated, and sight afforded,* 1.1482 will not in seeing see, and so are disobedient, even children of disobedience or unperswadableness) the stone which the builders (the Ecclesiastical pretended Teachers) dis∣allowed, the same is become the head of the corner. (By which, notwithstanding their disallowance and opposition,* 1.1483 you are brought in and builded on it, and united together by it; and they that so disallow it, rejected: and so that also follows,) And a stone of stumbling, and a rock of offence to them which stum∣ble at the word, (which can be no less then when by light disco∣vered, do of themselves first stumble, being so distinguished from them, that upon the discovery, sanctifie God in their hearts, for this gift of his Son) these being disobedient, whereunto also they were appointed.* 1.1484 Which is very cleer to be, that such as when Christ in the Gospel is set forth to them for their fall and rising a∣gain, in discovery of whom, all other Excellencies are cried down, and the glory of God's rich Grace in Christ onely exalted; they discerning the light what it discovereth, do refuse to own their shame in the fall, that they may by him onely be raised: and so Christ is to them a sign and a rock of offence, and they stumble. And these, and such as these, even for this cause, were appointed to farther stumbling, and so cannot believe; yea, this is held forth cleerly to us also, in many other places of Scripture, all speak∣ing in this Language, as also in that example forementioned, Joh. 6.28, 30, 41, 42, 60, 66. So that concerning the Purpose of God, who shall be helped to believe, and who not; we have it cleer from Jesus Christ by his Spirit in the Prophets and in the Apostles, and in his own personal sayings, to be men under such considerations: and it becomes us to desire no other knowledge of this. And to this also very well agreeth that which is said, Rom. 9.18. He hath mercy on whom he will have mercy, and whom he will be hardneth. For God hath not left us in the dark, nor spoken as a Barbarian to us; so as none can know by his re∣vealed will on whom he will have mercy, or whom he will har∣den: but hath made known his minde, that as he first sheweth

mercy on or to all, and this that they may repent; And there∣fore discovers the evilness of their hearts and wayes, and the em∣ptiness of all their righteousness,* 1.1485 and of all earthy things to help them; and that help is onely in and of him that sheweth mercy; yea, and afflicts them for not turning in to him by his mercy so also he lets us know, to whom all this mercy shewn, and means used, and transgression still found, he will yet shew mercy, namely, to such as by his continued mercies and chastisements for so gracious an end, do, on sight of his goodness, against which they have transgressed, fall down in confessing their sinfulness;* 1.1486 and in belief of the Testimony of his graciousness, desire mercy of him, he will shew mercy on them, he will give Grace to them, and lift them up. But to such as in his call by the mercies and chastisements which he useth, refuse to hearken and behold, and so scorn to fall down and humble themselves under his mighty hand, but still persist to go on in their own wayes; he will not shew mercy on them, but harden them; and in the continuance of their persisting, give them up to a reprobate minde, and to Satan; as is full and plain in many places of Scripture besides these quoted.

And thus the Purposes of God concerning Mankinde as revealed in Scripture, are verily such as is said; and in this written of them in these four 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,* 1.1487 That no un∣feigned 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 con∣cerning these, as set forth and explicated in Scripture, concerning these who are once brought to believe, and in that sense called Be∣lievers; 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 pro∣fess 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 Testi∣mony, confess the same Faith, I finde two sorts of Believers, as is before shewn at large.

First,* 1.1488 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 de∣signs and confidences for life, and to believe on Christ for all pro∣mised, &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,* 1.1489 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;* 1.1490 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 de∣clared 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,* 1.1491 and declaring him in the Ministration of the Go∣spel. 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,* 1.1492 and con∣fess with the Mouth unto Salvation, that they are saved. Nei∣ther 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,* 1.1493 and a compleat Salvati∣on 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,* 1.1494 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 send∣ing forth of Christ in the Ministration of the Gospel, is, That they might be saved; and that also in looking to him,* 1.1495 and be∣lieving 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 be∣lieve in his Name, or believe in him, so far as to believe the Testi∣mony 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,* 1.1496 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 me∣mory, to abuse and make ill use of. But these spoke of,* 1.1497 believed his Words; and in believing, had so received them, that our Sa∣viour 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 Na∣ture; 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 e∣nough; & 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,* 1.1498 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 of any, if it continue in the Heart, and they abide in it, they shall be saved; There∣fore he stirreth himself to steal it out of the Heart, lest they should be saved.* 1.1499 And indeed Men thus far brought to believe, if they continue not in his Word, they lose the livingness and quickning of the Spirit in the Gospel, and so close their eyes again; and then, though they continue a profession of Faith, yet it is but a dead Faith,* 1.1500 destitute of that Life and Motion of Faith, the Spirit in the Gospel affordeth: as the Body of a Man, though for a time retaining its form, yet when Life and Motion is gone is dead; yet as that is no good Argument to prove there never was Life in that Body, so neither is this deadness of Faith any proof that there never was livingness in it: but it rather evidenceth the Truth of our Saviour's Testimony,* 1.1501 If a man abide not in me, he is cast forth as a branch, and withereth &c. which could not be, if he never had sap, moisture and greenness.

Yea,* 1.1502 Mr. Owen confesseth thus much, That before their falling away, they were in a fair way for life and salvation, and that their falling away is from gifts and common graces.

Now this is certain, they could not be in any way for Salvation, if Christ by his Death had not made satisfaction for them, and re∣ceived Spirit in their Nature to send forth and apply it to them: nor could they be in a fair way to Salvation, if there were no will in God through Christ by the means extended to save them; yea, they could not be in a fair way for Life and Salvation, if the Word they believed, and their believing, and the Gifts and Graces they received, were not all true, of the right kinde, and of a saving Nature and Tendency, so as abiding and dying in it, he

is certainly saved: for what Faith or Gift soever a Man hath, that continuing and dying in, he is yet damned eternally: he was in the having them in a deceitful way, a way to death, and not in a fair way to Life and Salvation. But enough is said to shew the Purpose of God concerning such Believers as these. But to pro∣ceed:

Secondly, There are Believers, that through the Testimony of Christ, having their eyes opened, and their Hearts brought to believe the Testimony to be true and good, and not so onely,* 1.1503 but in that believing, to minde and believe the greatness and im∣mensness of the Love of God commended in this, that while we were sinners, and enemies to him, his Son Christ died for us, and made peace by his blood, and now hath as freely made it known to us; so, as thereby they are reconciled to God, and enabled to believe on him for that eternal Life he hath promised; and in that re∣newed in heart to a child-like disposition: and concerning these thus believing in him, the Purpose or Purposes of God are,

1. That he will put his Spirit in them,* 1.1504 and cause them to walk in his Statutes, that he shall not onely be with them, to give them now and then some Light and Motion to make him known in his Words, and affect their hearts, as before he did; but he shall be in them, that is, take up such an Habita∣tion in the Word put in their Heart, that he shall be an indwel∣ling Advocate and Comforter thereby within them, to bring the Sayings of Christ to their remembrance, and te••••n them; and so to take of the things of Christ, to shew them; and so glorifie him, and make him precious to their Hearts, and write his Minde therein, and enable them to pray, and so comfort and guide them.

2. That by his Word and Spirit he will give them to answer their Adversaries, and subdue their sinful lusts and corrupti∣ons,* 1.1505 and give them issue out of all their temptations, 1 Cor. 10.13. and shortly (in due time) tread Satan under their Feet.

3. That he will never leave them nor forsake them,* 1.1506 but uphold them in his way, and so be with them in the worst of hours, when they are most opposed, and pass through fire and water, that they shall not be overthrown; yea, he will keep their feet, and

preserve their Souls in the way,* 1.1507 and so through Faith to the inhe∣ritance; so that though thousands miscarry, yet no evil shall be∣fal them: he will command safety, and deliverance, and victory for them.

These are not onely Promises, but the declared Purposes of God concerning those that believe in him; and so are the Sons of God by Faith: and they are made known to imbolden them con∣fidently to abide in the wayes of God without fear, (in which way he will keep them) and that they may have a ready recourse to the sure Rock and Object of Faith in all these Promises;* 1.1508 and ac∣cording to all these revealed Purposes in believing, be united to him, and so live by Faith, through which Faith, he will by his power keep them even to the Inheritance; and that such is his Purpose, is plain, and in many places plainly declared.

4. That such of these unfeigned Believers, as shall be found living upon this earth, at the visible and glorious appearing of our Lord Jesus Christ,* 1.1509 shall at that time, at the very beginning of his appearing, in a moment, in the twinkling of an eye, be changed with a change suitable to Death and Resurrection; so, as though they sleep not in Death, yet Death and Resurrection both are in∣cluded in this change; in which Mortality is put off, and Immor∣tality put on: and in the same moment, the same short time, as the twinkling of an eye, all that from the beginning of the World to that time, have died in the Faith; and so, though slept in Death, yet dying in the Faith they are the D••ad in the Lord, and so in Christ, & sleep in Jesus: these shall all be raised at once, in the same moment the other are changed; so that all at once, and none be∣fore another, or preventing another, but all together shall see the Lord and be caught up in that sight, to meet with him in the Air; and so to come with him, and receive together the promised Inheritance, and so be ever with the Lord.

And to conclude the discoursing of Purposes in this way, I shall onely add that which is fore-included and mentioned, name∣ly, That,

5. For all this good purposed for and to Believers, he hath so ordered his Purpose in his Counsels,* 1.1510 that it shall take place for ef∣fecting and communicating all this rich, free, and spiritual Good∣ness, not according to Man's natural or first birth, of what Fa∣mily or Man soever born, or by what Name in respect of that birth

soever called; nor according to the Dignities, or Degrees, or E∣states conferred on Men in this World; nor according to the Learning, Wisdom or Workings of Men of what sort soever: but according to the Election of Grace, that is, as his free and rich Grace in Christ, being discovered, gains in to believe; and in being heeded and believed, doth chuse or elect, that is, sever from the manners and fellowship of the World; and unite, and bring into oneness, fellowship and conformity with Christ, and so with his. And this is that assured to Abraham, That in his Seed all the Families of the Earth should be blessed: so, as there is blessing in Christ for all Nations and Families: and that blessing truely held forth for all in the Gospel given him to preach, as is foreshew∣ed: so that any of all the Families of the Earth, however bounded, or different in their earthy or natural Births, Habitations, Prero∣gatives, Names or Works, may in beholding this Grace of God in Christ, as displayed, be brought in to believe in Christ, and so receive of the blessing that fore-was in him for them; and so in views and heeding the Grace seen and believed, be by it elected, chosen out of the Worlds Fellowship and State, into union and Fel∣lowship & Conformity with Christ,* 1.1511 and so to enjoy the Priviledges of the Elect. And so the Children of Ishmael, or Esau, or any Nations of the VVorld, in beholding this Grace in Christ as dis∣played in the Gospel, may come in to believe, and therein to the service of Christ that is now come forth of Jacob; and abiding in believing that electing Grace, be through the belief of it, elected. And this the Apostle renders as the proof of the Righteousness of God, and the Immutability of his Purpose,* 1.1512 in taking the Gospel from the Children of Jacob, that heeded not this electing Grace, but strove to attain by their works; and giving it (in a sort to the Children of Esau) the Gentiles that in the Gospel-Call imbraced it; and yet affirms this cast-off Israel in returning to view and im∣brace the same, shall also be again received.* 1.1513 So that the Purpose of God remains firm, That his Purpose of all these good things pertaining to Eternal Life shall stand, take place, come to pass,* 1.1514 not according to Men's works, but) according to the Election of grace, is that is heeded and takes place, and goes on in the Believers, as is shewn in the Cautions in the beginning of this Discourse of Purposes, and needs not be repeated again.

And yet because of the stumbling of some, by some different

Phrases and Terms, in which these Purposes, and this Election of Grace is set forth; I shall a little farther treat of them in ano∣ther way, namely by considering that famous place to which every Dissenter from us in this, resorts, to ground his Opinion on in this business of the Purposes of God, in Rom. 8.28, 29, 30. let us mind what is there said.

CHAP. 6.

Of Romans 8.28.

ANd we know,* 1.1515 that all things work together for good to them that love God, to them who are the called according to purpose.* 1.1516 The Apostle had before intimated a certainty of the sufferings of those that are the Sons of God by Faith; and yet com∣forting them with the greatness of the Glory to be revealed, he also intimately admonisheth them to patience of Hope, from the con∣sideration both of the expectation of the Creature (now subject to vanity,* 1.1517 till that glorious Day of the Manifestation of the Sons of God) whose deliverance is earnestly expected and waited for; and also of the Adoption, that is, the Redemption of the Body, to∣gether with the fulness or harvest of the Spirit, then certainly ex∣pected, and till then to be waited for; yea, he secretly stirreth them up more abundantly to this patience of Hope, by the Grace of God, in affording them an enjoyment of the first Fruits of the Spirit; and to this also, opens the way of their safety and preser∣vation, and the certainty of it in that way, that is, by hope, e∣ven hope for that not yet seen or enjoyed, but onely patiently and confidently waited for: and because, besides the afflictions befal∣len them, they are yet but weak: and though God be a God hear∣ing Prayers,* 1.1518 yet they know not how to pray as they ought; he comforts them with this, That the Spirit they receive in belief of the Gospel, helpeth them, &c. and now against all afflictions, op∣positions and temptations he gives them this farther great conso∣lation, All things work together for good to them that long

God. God is good, and doth good, and his tender mercies are over all his works; and they work from him for good,* 1.1519 even to lead Men to Repentance; and so doth his chastisements likewise. But to them that believe not, and so love not God,* 1.1520 but return him hatred for love: those things work not so in them to the same end; but that which was their welfare, turneth to them into a snare. But to them that love God, all things work together for good.

Let this be well heeded, That the Apostle doth not say,* 1.1521 To all that God hath loved or loveth; for some that he hath loved or loves, have rewarded him hatred for his love. Nor doth he say, To all for whom Christ hath died and offered himself a sacrifice; for some of these tread him under foot, & deny him that bought them.* 1.1522 Nor doth he say to all, That by gracious means or Ministration of the Gospel, he hath called or calleth; for some such rebelliously refuse; and many not mixing the VVord with Faith, are not yet chosen: much less doth he say, To a Company under a secret Purpose, the greatest number of whom cannot yet be known. Nor doth he say, That all things work together for good to any because they love God, as if that were the deserving cause; which is but the way and frame of the Heart, in which things so work: But he saith, To them that love God: and mark, that he speaks it not as a pe∣culiar thing revealed to, and so known by him, and some few; but as a thing learned, believed and known of all that unfeigned∣ly 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 Descri∣ption 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,* 1.1523 They are called according to Purpose. The words are plain, To them that love God, who are the called according to pur∣pose. 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 e∣very Man will be ready to say,* 1.1524 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 con∣ceit and tongue, when it's not in deed declaring it, is not love in∣deed: 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.* 1.1525 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,* 1.1526 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 Ordi∣nances 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,* 1.1527 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.* 1.1528 This love so springing and flowing, doth work from the Faith and belief of the goodness of God in Christ that bring∣eth it forth; and so Faith worketh through Love. to the fly∣ing all evil, and doing good, according to his Command∣ments. And this is the Love of God; and they that so love, are Lovers of God; and such as so love God, are the Cal∣led 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 pur∣posed to call; or, And so according to his Purpose hath called:* 1.1529 nor can such meaning be foisted in or tolerated; for God work∣eth all things according to the counsel of his own will, and doth nothing beside or contrary to his Purpose;* 1.1530 and yet he hath cal∣led 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,* 1.1531 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:* 1.1532 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 Pur∣pose.

I. The Purpose of God here meant, appears in Scripture to be that Purpose of God, which was for the good of fallen Man∣kinde, consisting to our apprehension in these four Branches.

• 1. That he purposed,* 1.1533 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,* 1.1534 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,* 1.1535 That whoever ac∣cording 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,* 1.1536 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 before at large shewed and proved in the two former Chapters, with the Cautions third and fourth in the second Chapter, and are here only contracted, to be easily understood. Now God ac∣cording to this his Purpose calleth all Men, especially where the Gospel comes, as hath plentifully been proved. Let this be heeded.

II. For the Calling that is here meant, it appears by that which is said in this Verse,* 1.1537 and which follows in the next, to be a through and double Call; for though the Caller be one, and the Object discovered, and the Medium and Spirit therein, by which he calleth, be one; and the hope set before them, to which they are called, be one; and in that respect the Call one: yet in respect of the persons called, and that to which for the enjoyment of this hope they are called, the Call is double, first and following, as ap∣pears,

1. The first or the beginning of the Call, is of sinners and un∣believers to repent and believe the Gospel:* 1.1538 such are all men before he call them, even dead in trespasses and sins, under wrath and the power of darkness, and the wicked one; and such as these are by the Gospel called to repentance and believing in Christ, that so they may receive forgiveness of sins, and life in Christ, to con∣vert and renew a right disposition in them; and so with this Call to this Repentance and Faith, Christ calleth sinners, and none but sinners, and as sinners: and such he sent forth his servants in the Mi∣nistration of the Gospel,* 1.1539 to call to this Repentance and Faith. And so it was fore-prophesied of him, that by himself, and by his Spirit in his servants, he should call such; and by himself affirmed that so it shall be: and such he himself did call in his Ministration, and also by his Spirit in the Ministration of his Apostles, Mar. 1.14, 15. Act. 13.38, 47. and 14. &c. And in this Call there is disco∣vered and tendered to such sinners, mercy and forgiveness in Jesus Christ, and the blessed hope of eternal Life to be had in their be∣lieving: and in this discovery of Christ crucified for our sins, and

risen for our justification, &c. and of God's rich and free love, graciousness and righteousness therethrough,* 1.1540 is discovered the sinfulness and helplesness that is in Men, the vanity of all their wisdom, righteousness, strength, and of all Creatures to help them; and so in reproving their evil wayes, their wisdom, righteousness, pride and designs, calls to turn at his reproof, and so to believe in him, that they may receive from him remission of sins, wisdom, righteousness and life, which in their turning he will assuredly give them.

Now some called thus, stumble at his reproof, and will not turn,* 1.1541 to lay aside their own wisdom, designs, &c. and so refuse to hearken, and to turn at his reproof; these, though called, come not at all. Joh. 5.40. some others there are, that in his Call do begin to believe the Truth and Goodness of the Gospel: to the o∣perations whereof, if they did yield, and abide therein, it would save them, and make them free: but they not abiding in and yield∣ing to the teachings of this Grace, they are not yet brought in tru∣ly to be his, and live to him.* 1.1542 Now both these sorts are called of God according to his Purpose; but neither of them the called ac∣cording to purpose, because not prevailed with by his discovered and electing Grace, to yield up to the blood of sprinkling, to be his and let all go for him, to win him & live to him. But some there have been and are, that in hearing and beholding his free and great love to Minkinde, discovered through the sufferings of Christ for sinners, and the fulness of grace in him, are brought in to believe; and in believing, minding of that grace, are so chosen & for his love, love him, and are also now loved of him with love of well, pleased∣ness, and so known and approved of him, even his elect and cho∣sen; and these are the Called according to purpose. And so, though the word Called be used in both senses, for them, that are prevailed with, and sometimes for them that are not prevailed with; yet the word, The Called, is used but in one sense,* 1.1543 for them that are prevailed with; and here, for those so prevailed with. But when God hath thus approved Believers, he farther cal∣leth them.

2. The following Call is of Believers, and Saints approved; and as Believers and Saints, he calleth them to service, even to conformity to Christ in services of Love, and sufferings for his sake, and therein to patience, meekness and waiting through suffering for the hope of glory.

Thus Christ called his fore-called Disciples,* 1.1544 and chose them, and sent them forth to such service: and thus God is said to have raised up the righteous Man, and called him to his foot, (which is to such service:) and so God calls his Saints that have made a Covenant with him by Sacrifice. And so Paul being called and couated faithful, was then put in the Ministery; and so being called to be a Believer, was then called to be an Apostle. And so all Christ's Disciples were; and all unfeigned Believers still are called to be followers of Christ in love, services and sufferings; yea, these are to follow the Lambe wheresoever he goeth, and to shew forth his praises.

And of this Call,* 1.1545 Jude speaketh to the Saints, whom he saith were sanctified by God the Father, that was in the first part or degree of the Call in giving them to Christ, and preserved in Jesus Christ, there was their inward Sanctification and Preservation through grace, in which he also approved them: and called, that is, to services of love, through sufferings and oppositions. To which Jude exhorteth them, as the Apostle was here comforting and en∣couraging these Believers in the same.

3. So then, to be called according to purpose, so as to be of the Called according to purpose,* 1.1546 appears to be throughly called with this double Call, or first and following Call; and so to have been by the discovery of God's free-grace in Christ to sinners without difference, prevailed with to believe in Christ; and in that believing, have been through the excellency and operation of that grace be∣lieved, 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,* 1.1547 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 glori∣fied. 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 eter∣nally 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 ap∣pearing anywhere in Scripture, That God hath foreknown or doth know, own and approve any of the fallen Sons of Adam, that live in unbelief,* 1.1548 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 pre∣destinated, and are the onely subjects of this Election and Prede∣stination 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.* 1.1549 By foreknowing is cleer to be meant, fore-owning, ap∣proving, loving, and taking well-pleasedness with: otherwise in our vulgar sense of the word knowing, God foresaw and knew all things good and bad:* 1.1550 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 ha∣ving light and means in any measure extended, do not accordingly believe in him and love him: such however in love of compassi∣on pitied and forborn, and still called on and striven with to re∣pent and believe; yet till they do so repent and believe, he is dis∣pleased with them,* 1.1551 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,* 1.1552 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:* 1.1553 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.* 1.1554 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 a∣ny 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 e∣vident in the Scripture.

As for the word foreknown; or, as some translate, hath fore∣known; 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,* 1.1555 as relating to the purpose of God men∣tioned 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 spo∣ken 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 pur∣pose, 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 predesti∣nated. 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,* 1.1556 that as in the counsels, and so in these works of God, he may have the pre-emi∣nence 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 as∣cension of Christ, in this matter, is this, that God chose his own Son,* 1.1557 and appointed him to suffer and offer sacrifice, and through suf∣fering 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 o∣beyed 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,* 1.1558 and called, and justi∣fied and glorified him; and so hath set him forth as the second pub∣lick 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 per∣son was elect in Christ before the World began, much less before him. But in that very election of the Man Christ, such provisi∣on 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 con∣trary things;* 1.1559 as to Israel of old it's said, There were two Women the Daughters of one Mother, they committed whoredoms in E∣gypt in their youth; there were their breasts pressed, there they bruised the teats of their Virginity; their names Aholah the el∣der, that is, Samaria; and Aholibah her sister, that is, Jerusa∣lem: 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 Joshu∣a'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,* 1.1560 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 whore∣doms, 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 se∣veral Branches for the time of the beginning of their sinning,* 1.1561 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;* 1.1562 and so makes himself guilty of Cain's sin in killing his Brother? And can we understand a Man by pro∣pagation 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 ye∣sterday 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,* 1.1563 but of the being and compleatness of it in Christ; we partaking of no other Sonship, E∣lection, 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 is to say, first, as a Description of the predestinate, with that whereto they are predestinate, and for what end: secondly, a propounding of examples to them, of such Saints as have gone before and finish∣ed their course; and so according to both these, let the words be minded.

First, I shall consider those three things as the Description of the Predestination.

1. Who they are that God hath thus predestinated? enough is said already to shew they are not any of Adam's Sons as fallen in him, and naturally come forth from him, as so remaining, and so be∣held: but only such as are foreknown & fore-owned of God, which are onely the Called according to purpose,* 1.1564 that through the grace and love of God in Christ believed, do love God: all these, and none but these, are known of God: these all, and onely these elect, owned and approved: God doth, having first or fore-owned them in that very election and owning of them, appoint, ordain and predestinate them to this confor∣mity.

2. That is both intimately hinted what not to, or expresly af∣firmed to what intimately shewed; that it is not to make propitia∣tion for sins, and to offer the acceptable sacrifice, &c. for accor∣ding to purpose Christ onely was to do and hath done that, and God hath commended his love to Man-ward through him: nor is it to be called as sinners to repentance, and to believe in Christ; and in believing to receive remission of sins past, and so to be framed to love God, and by Faith to be the Sons of God, and in that Faith in him, to have the beginnings of eternal life; All which in some good measure they haye already, being Lovers of God, and called according to purpose, and so known and ap∣proved of God before this predestinating them: but that which they as Sons are predestinated unto, is something in which Christ as the prime Son is set forth as a pattern to them; and so it is ex∣presly said, They are predestinated to be conformed to the I∣mage of his Son; which must needs be, to that likeness of him in which he is set before us for a pattern and example to conform to; and that may be comprehended in these three Branches, as the Scripture plentifully and plainly shews.

I.* 1.1565 In services of love, in declaring his Name, and shewing forth his praises and vertues in word and conversation: to this end were they created in him to good works, that they should walk in them; yea, to this end, their marrying and uniting to Christ, that they should serve in newness of Spirit; so Christ in chusing ordains to go and bring forth fruit: so Paul when counted faithful was put

in the Ministery, and so ordained a Preacher and an Apostle;* 1.1566 yea, all his chosen Witnesses, and specially his Apostles, were pre∣destinated to the Adoption of Children by Jesus Christ in their Ministration, and all Believers commanded to hold forth the word of life, &c. and so to be Followers of God as dear Children, and to walk in love as Christ hath loved us; who tells us he hath given us an example, and bids us so to do. To this they are pre∣destinated.

II. In bearing the cross of Christ in this their service,* 1.1567 in patient acceptance and indurance of such afflictions as they meet with for the Name of Christ, and as God is pleased to try and exercise them withall. And this the Apostle speaks of,* 1.1568 as a known thing among Believers, which he had taught them also; speaking of afflictions he saith, For your selves know, that we are ap∣pointed thereunto. And Christ told his Disciples, That they should indeed drink of his cup, and be baptized with his bap∣tism. Whence Peter admonisheth not to count the fiery trial strange, as if some strange thing hapned to us. And the Apostle puts it in as of necessity, We must through much tribulation enter into the kingdom of God. And Paul puts it down not onely as necessary, but general, All that will live godly in Christ Jesus, shall suffer persecution: and God scourg∣eth every Son whom he receiveth. To this they are predesti∣nated.

III.* 1.1569 Through these sufferings to be conformed to the Image of Christ in this life, in spiritual vertues, in meekness, patience, submis∣sion to the will of God, experiments of divine power, in fortitude, constancy, &c. and after this life, in glory and raigning; that as it was appointed him through sufferings to be made perfect and to enter into his glory; so it is by the same divine appointment. that Believers follow him in the same way to enter rest and glory: whence that is closed in with our Sonship and being Heirs; If so be that we suffer with him that we may be glorified together; if we be dead, we shall also live with him; if we suffer, we shall also raign with him: whence those callings to rejoyce when such suf∣ferings befal us. And the predestination is principally to the way, means and orderly leading to the purposed end: and this that to which God's chosen are predestinated.

3. The end for which he hath thus predestinated those he hath

owned as unfeigned Believers and lovers of him, to be thus con∣formed to the Image of his Son, that is express, That he (his Son Christ) might be the first born among many Brethren. Plain it is.* 1.1570 That this great design of God in this predestination of the Be∣lievers to such conformity to him, still to advance and glorifie his Son, that in all things he may have the pre-eminence: he was and is without controversie in himself the first-born and before all things; yea he is also the first-born of every creature; so, as they were made by him: he is also the first-born from the dead, and so the object of Faith for all Men. And more I might say in re∣spect of those dying in infancy: but in this it is, that he might be the first-born among many brethren, even those chosen and pre∣destinated to conformity to him in such services and sufferings, to pass therethrough to glory;* 1.1571 whence so believing on him, they are called the Congregation of the first born, as he is also the Head of the Church, all whose excellency and happiness is in being still more conformed to him, in that in which for a pattern he is set forth to them; in which, as he is glorified, so God is glorified in and by him: so that predestination here cannot be a predestination of Men to be saved, for whom Christ should die and suffer to save them; for he then should not be the first-born in such a predestinati∣on, scarce so the first in order: but here he is the first, in the choise predestination, call, justification and glorification, and so in the whole pattern above all in excellency: and they,

First, believing and chosen in him, and then predestinated to be conformed to him, that therein he may be the chief and first-born a∣mong many Brethren. And so we have the meaning in the Apo∣stle's Description.

Secondly, Let all these things in the words be considered as the Apostle here proposeth to the Believers, according to his wonted manner, the examples of such as had gone before them in the Faith, to comfort and encourage them to service and suffering, and through sufferings to wait for glory: in which examples he also sets forth Christ as the chief, to behold and conform to: they when chosen were predestinated, and then called to it and also justifi∣ed and glorified; and there is no change in God; we may be sure, believing in him,* 1.1572 he will even so deal in the same manner with us; they are patterns for us that believe. And so the Apostle giving a definition of Faith, and a description of it, and the marvellous

effects of it in the whole Chapter,* 1.1573 sets forth a Catalogue of the great things done and suffered; and their victory and certainty of the promises encourageth them, having such a cloud of witnesses,* 1.1574 to lay aside every &c. and to run with patience the race set be∣fore them; (but above all) looking to Jesus the Author and Fi∣nisher of our Faith who, &c. and so likewise James, Take,* 1.1575 my Brethren, the Prophets, &c. for an example of suffering afflection, and of patience; behold, we count them happy which endure: ye have heard of the patience of Job, and ye have seen the end of the Lord.* 1.1576 So that, as the purpose and promise of the Lord is, They that trust in him shall not be confounded; so these examples of his dealing with his beloved Ones,* 1.1577 is as a cord let down from Heaven to draw and hold us to trust in him at all times; yea, this exercise of Faith the Spirit leads Believers to, and upholds and fills them with pleas in greatest distresses: and that the Apostle propounds examples here of such as have finished their course, appears, in that the whole here said, in 29, and 30 verses in the preterfect Tense, not a word of that doing or to be done, but all done, Hath predestinated, called, justified, glori∣fied: and thus taken, the whole business is yet more plain. And so I proceed,

3. To shew what the Calling is that is here meant, that fore∣said hath done it already: It is not the Call of unbelievers and sinners to repent and believe; for Christ was never so called: and though in that Call Believers are brought in to him, yet it's a following work of grace to conform to him: so that the Call here, is the Call of those that are Believers, to such services and suffering, and imitation of Christ in both, as that both in the Call and the services of love and suffering, they are conformed to him, as is already shewn.

Moreover, whom he did predestinate, them also he called.* 1.1578 There hath not been any of those that have been called according to purpose, and loved God, and were approved of him; but as he hath predestinated them, so also moreover and besides, he hath called them forth to these services and sufferings, and so to confor∣mity with Christ therein: and he is the same God still, and keeps the same course still with all Believers and Lovers of him: yet may we be confident and rejoyce in him in all; for,

4. Whom he called, them also he justified. The Justificati∣on

here meant,* 1.1579 is farther then simply a Justification of the un∣godly believing in Christ, and so receiving remission of sins past, e∣ven such a Justification, as in which the justified are conformed to Christ in his justification; and what that was, is express in the place of the Prophet,* 1.1580 to which the Apostle alludes in this Chapter: which Justification includes in it Help and Assistance in all services and sufferings, even when they pass through fire and water, that they shall not be overthrown or harmed; and however con∣demned and defamed by Men, yet he will accept and justifie their services and sufferings and approve of, and justifie them believing in him, when and while they are exercised in these services and sufferings; yea, he give them victory, so as they shall overcome by the blood of the Lamb, and the word of their Testimony; yea, he hath alwayes done this to his Saints he called hereto, he hath justi∣fied them; and not onely so, but,

Whom he justified,* 1.1581 them he also glorified. He hath glorified his Son in the Nature of Man, that suffered and finished the work he gave him to do; so, as he is glorified at his right hand: he hath glorified the Saints that followed him, with the glory of victo∣ry, their Bodies at rest in hope, and their Spirits with the Lord, enjoying glorious rejoycing in the sight of his glorified body, and happiness in his presence, with infallible assurance of having their glory compleated on Soul and Body at his coming in the Resur∣rection of the Just: and so hath he done to all his Saints before, and so will do still and for ever.

And thus by this Rom. 8.28, 29.30. we are led to understand the Purposes of God to be even such and the same that have been set forth in this fourth Part of the Treatise: if we consider in the whole three Verses, the next two things forenamed, it more ap∣pears, that is,

5. What the end and scope of the Apostle here is; and that ap∣pears plainly,

• 1.* 1.1582 To stir them up to abide firm in the Faith, and to minde the things of the Spirit, and walk after the Spirit in love-ser∣vices.
• 2.* 1.1583 To comfort and support them in the afflictions that came upon them while they walked after the Spirit in the Faith that worketh by love, and so encourage them to patience and constancy in the in∣during of their afflictions, persevering in faith and love; yea, even,

• 3. To lead them to triumphing confidence in Christ, and the great love of God in delivering him for us, and making him known to us,* 1.1584 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,* 1.1585 it is cleer to be. That as he had before declared the Foun∣dation and the Medium of coming to and on it, and so be∣ing united with it, and accepted through it, and exhorted to suita∣ble walking; so here he proceeds to help them to sound consolati∣on in afflictions,

• 1. By shewing who are the true Sons of God,* 1.1586 and Heirs with Christ, unfeigned Believers, even them that love God, and are the Called according to purpose.
• 2.* 1.1587 By shewing them the way of God's dealing with all his cal∣led 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,* 1.1588 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.* 1.1589 He mindes them of the examples of those lovers of God that were of the Called according to purpose, how they being ap∣proved, 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,* 1.1590 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,* 1.1591 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 purpo∣ses; 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:* 1.1592 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,* 1.1593 in and by the Me∣diation of Christ; that Mediation being interposed be∣tween 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 expres∣seth 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 An∣gels 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 o∣pened for any man to come in at; nor Gospel that can be preach∣ed 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 else∣where 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 Te∣stimony 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 hu∣mane 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 under∣stood) 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 pe∣rished 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 Media∣tor 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 A∣dam? 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 Redem∣ption 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 sto∣ry, 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 Pur∣pose 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 Ef∣ficacy of this Salvation in Believers; for he leaves this in the dark) That the Scripture knows it by no other Name, then that of E∣lection, 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 Pur∣pose; 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 Scri∣pture will bear it out to be known by that Name; the Eternal Purpose,* 1.1594 which he purposed in Christ Jesus, which he had pur∣posed in himself, the Purpose of him that worketh all things ac∣cording to the counsel of his own will; yea, it is called, The De∣cree, (preached by Christ, and to be preached by his Servants;) yea, and for the good Will of God and Grace given us in this De∣cree, it is called, His own Purpose and Grace given us in Christ Jesus before the World began. And if Mr. Owen had but ad∣ded his Purpose of electing and adopting in and by Christ, and his Purpose, that all should take place according to the E∣lection 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 Pur∣pose 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,* 1.1595 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 Lorda 1.1596. And it's not here said, That the Purpose of God in or upon the Elect might stand: but, ac∣cording to Election. So that Election, or the Grace of God in Christ the Elect, discovered and believed, (which believed, ele∣cteth;) and so its the Grace of Election, or the Election of Grace, or, which Grace believed, maketh; opposed to the works of Men by the Lawb 1.1597: This that by which the Purpose of God in Christ for communicating the choise salvation shall stand, become efficaci∣ous and take effect in any: whence those by grace so prevailed with, are affirmed to be the Called according to Purpose, because Coun∣sel had so ordered it, to take place in the Efficacy of his appearing Gracec 1.1598: and this Election of Grace, where it so prevaileth, is thereby knownd 1.1599; and so said to be, according to the Foreknow∣ledge 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 accomplishede 1.1600, through the sanctification of the Spirit unto obedience, and sprinkling of the Blood of Christf 1.1601: 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 themg 1.1602, and so chosen to Salvation through the san∣ctification of the Spirit and belief of the Truthh 1.1603. 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 peri∣od; 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,* 1.1604 that which the Apostle desired Believers not to be ignorant of, con∣cerning 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:* 1.1605 but as touching election, they are beloved for the Father's sake.

Now what is here meant by Election, is that,* 1.1606 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,* 1.1607 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:* 1.1608 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 repro∣bated Ones to come into favour with God again: which the Apostle affirms there is still;* 1.1609 And that God's dealing with them in such a heavy and severe way, is a Fruit of his love to∣wards them, and hath its tendency, that they might be brought in again.* 1.1610 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 peo∣ple 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, accord∣ing 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 be∣loved 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 ex∣tended 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 madei 1.1611; or rather especially for Christ his sake, that was in them, and to come, and is now come forth of themk 1.1612: 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;* 1.1613 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;* 1.1614 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 A∣postle hath opened Election, which as it stands firm with the Pur∣poses 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 con∣version; which the Purpose as express'd by Mr. Owen, and con∣founding 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,* 1.1615 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 ele∣ction 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 perso∣nal

Union, is by the Grace of personal Union the same Son of God:* 1.1616 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 cal∣led Adoption,* 1.1617 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 Go∣spel, are said to be predestinated to the Adoption of Chil∣dren by Jesus Christ:* 1.1618 and those that in believing receive the Go∣spel, and so the Spirit of Faith therein,* 1.1619 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 Pur∣pose of God by Mr. Owen, is not right, nor according to the approved Rule confest by himself,* 1.1620 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 Pur∣pose 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 Salva∣tion 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 wis∣dom 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,* 1.1621 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;* 1.1622 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;* 1.1623 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 suf∣ferings for the Elect's sakes, as also to bring in unbelievers to be∣lieve; 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,* 1.1624 to dili∣gence in his Ministration, though through the same sufferings; in which there is so great hope not onely for themselves, but for o∣thers

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 Christ, and Christ faithful in performance of the same,* 1.1625) If we be dead with him: he saith not, If we were dead for him to die for us, or as dead in his dying for us, having in his sufferings,* 1.1626 as in the publick Man, suffered the sentence of death in account, for all we fell into by Adam; that as he is risen, we might live to him: which is true also of such as yet believe not; But he saith,* 1.1627 If we be dead with him, that is, believing in his death, in his Blood; and in acceptance of that, die to our own Wisdom, sinful lusts and designs, and to all hope in any righteousness of our own; and so to all the appearing glory, ease, pleas, and excellency of this World, and all by and with him, which is to be dead with him in Scripture-Language. If we be dead, (note it, he saith not he) we shall also live with him; receive forgiveness, be enlived, preserved, and raised with and by him; yea more still, If we in this believing, dying and living, do suffer with him, and so for his and his peoples sakes, we shall raign (with him at his coming:) but when such glorious grace is discovered and ten∣dered to us by so gracious a One, as hath suffered so much for us, and hath gone before us, and calleth us to follow him, and yet we refuse; If we deny him, he will deny us. This is as plain as all the rest.

If any say, He cannot; for this his death will be in vain, his call frustrate, and his word become of none effect: This hath been an∣swered before, That his death, his word hath its effect, and his Purpose shall verily be performed, according as he purposed, that is, for life, according to the Election of grace; and though these deniers of him bring upon themselves swift destruction,* 1.1628 others shall be brought in, and the effect of his word shall be seen in those that are born of the promise; as was said, The Lord shall slay thee, and call his Servants by another Name: nor shall his death and Ministration of the Gospel be in vain; he will have the glory of all, in judging them by it according to the Gospel; and not he, but they alone shall suffer and bear it; and will have his glory of being by vertue of his death, their Lord; and so it follows, If we believe not, yet he abideth faithful, (faithful in all his pro∣mises and sayings; yea, in this affirmed and faithful saying, and so faithful in and according to the manner of his Purpose) he can∣not

(he neither will nor can, it suits not with his Nature, it is impossible he should) deny himself: he saith not, He can∣not deny us, though we believe not, and deny him; for if that were so, he must deny himself in his own sayings, concerning unbelievers, Apostates and Deniers of him, and in his faith∣fulness for bringing forth his Father's and his own Purposes, according to his Purpose ordered in his Counsel, and breathed forth by his Spirit: but he cannot deny himself, he will make good his own word, and shew himself to be even the same his Spirit hath in the Gospel reported him to be, denying none, that by his grace in the Day of grace, believe in him, or having departed, do again in his recalling, turn to him; but denying such as persist in refu∣sing, or after coming in, in departure and denial of him, in which is both warning and comfort; and so a great motive to hold them in the Faith that were in it, and to return them that were gone astray from it.* 1.1629 And therefore he willeth Timothy to put them in re∣membrance of these things, &c. and urgeth it, because some were departed from the Faith; assuring him, that notwithstanding all this, the Foundation of God standeth sure, in which we may see not onely the Purpose of God, but the Foundation laid according thereto, and the sure standing of it, to be such as abides with the Truth of all these foresayings and events; yet it is meet to answer that conceited strong Argument against this hereto said, which is Mr. Owen's saying thus: Though the seed of Christ,* 1.1630 which he is to see to upon the account of his sufferings for them, do sin and trangress; yet God hath put all these gracious Obligati∣ons upon himself to reduce them by corrections and afflicti∣ons, but never to proceed to final sentence of utter rejection, Isa. 53.10.

Answ. This is nowhere affirmed in Scripture, and so pro∣pounded, as is doubtful what his meaning is, if other sayings did not explain it; as where he saith,* 1.1631 The same sins deserve the same punishment; and had not Christ answered for the sins of Be∣lievers, they could not have escaped punishment. (And if he had said, nor raised from the dead; it is as true: but that any perish for sin, because Christ did not suffer for them; is not true: nor is God any respecter of persons, if the manner of sinning be the same though) he also saith,* 1.1632 The guilt of sin is also taken a∣way from all those for whom Christ died by his death, that it

shall never be a cause of everlasting separation between God and them: which hath been plentifully shewn to be contrary to the Scripture: besides, the taking sin out of the way by his death is one work;* 1.1633 and the taking the guilt of sin, &c. from Men, another following work: the first done, where the later is not done; and the first done, that by vertue of that by which it was done, the later might in his way be done: and it is a great perverting of the Scripture, to render that done, where it saith it is to be done: of which enough hath been said; but his Expression here being more moderate, I will so view it; for) here he saith not, All that Christ died for, but his Seed: By the Seed of Christ,* 1.1634 is not meant any of the Sons of Adam considered as he was to die, and had undertaken it, and did die for them; for so they were Men fallen, Adam's Seed, and sinners and enemies to God, which the Seed of Christ are nowhere called: but they come in upon the account of his Death, Resurrection and Sacrifice compleated, and Spirit sent forth in the means prevailing with them. And this express by the Prophet, taught by our Saviour, and so the Children of the Promise,* 1.1635 those that were born of the pro∣mise, (that were not before in that sense his beloved People, as now they are) are counted for the Seed; and so let us count as God counteth; that is the best and safest for us. Now this Seed he saith Christ is to see to upon the account of his sufferings; if by see he means a Seed to see to, he speaks short: for it is upon the account of his suffering, Resurrection, sacrifice, fulness of Spirit and means using, and God's glorifying him and bearing witness of him, by which, in that gracious donation, they are in their times drawn in to him,* 1.1636 and so made his Seed. If by see, he mean see to, or look to, to preserve, &c. he is in that short too: for that is not onely upon the account of all before said, but also in an especial manner upon the account of the Father's enabling them in the Testimony of Christ, to discern Christ and believe on him; and so giving them to him in the heavenly call,* 1.1637 causing them to hear and follow him, and so on the account of his Mediation of the New Testament for the Called by vertue of his Oblation: and for these who only are the Seed of Christ indeed. If it were granted to Mr. Owen (though in his words they cannot be) though they do sin and transgress, yet God hath put all these gracious Obligations upon himself, to reduce them by corrections and afflictions, but never to

proceed to final sentence of utter rejection. If this, I say, were granted, yet it makes nothing for his other Sayings mentioned here, nor against any thing here said in and upon the 2 Tim. 2.8, to the 19 vers. for it is before proved,* 1.1638 That many may believe the promise displaied in the Testimony of Christ, that are not yet born of th•• ••romise, and so are not of this Seed; and yet continuing in that believing shall become to be born of the Promise, and so be counted of the Seed: but by departing may never come to be of it, and so be utterly rejected; for whom all this faithful Saying and Warning is needful and profitable, both for Teachers to minde them of, and for them to heed and minde.

But let us to the Testimony, with his Saying: the place most probable it might be wrested from, is Psal. 89.28, 33. consider it both in Type and in Truth: and first, in Type: The Covenant was with David, and stood fast with him, for him and his Seed, so far as he would, though chastning his Seed for their Trans∣gression, yet not take his Mercy from him as he did from Saul,* 1.1639 that he should have no Son to sit upon his Throne; which Cove∣nant is yet firm to David, and a first Fruits of the performance related: yet what is befallen many of David's Children, as well as of Israel and Judah, the Word and Works of God, declare and shew; yet is not his Covenant broken, nor his Mercy taken from David.

But now for the Truth it self, which is Christ the Son of Da∣vid, and the choice David; Certain it is, The Covenant in the full extent of it, stands fast with him; his Seed will God make to endure for ever, and his Throne as the Dayes of Heaven. I will not press this here, That this is a thing to come, the whole Seed and such a manner of Seed is not yet come in, and presented before him, as shall be when he comes to take to him his great Power and Raign,* 1.1640 and sit upon the Throne of David his Fa∣ther. He is now in his Mediation, sending forth Spirit in the Testimony of him, preparing Believers that they may be such a Seed, as in whom the new Birth is compleated. But lecting this pass, to speak of them onely in whom the new Birth is be∣gun: and of them mark what he saith, If his Children for sake my Law, &c. then will I visit, &c. their iniquity with stripes: nevertheless, my loving-kindness will not I utterly take from him. Minde the words, for I will not press the change

of the terms, nor deny that in what follows, (his Seed shall indure for ever) his Children are meant,* 1.1641 as if Christ (his Seed) were the term fit to set them forth when compleated; and till they come to that, they are counted for the Seed, the Children of God by Faith, and the Seed of Abraham begot by the Gospel given Abraham to minister; yet not in their own persons, fully, actually 〈◊〉〈◊〉 of God till the Resurrection. But minde what he saith of these Children now; he saith not, I will not take my Mercy utterly from any of them: but, My Covenant shall stand fast with him, I will not take my mercy utterly from him, &c. which can be no less then My love, mercy, faithfulness and Covenant shall not fail to be in, to, upon and through him; so as I will be pro∣pitious and continue loving-kindness to all his Children, all that be∣lieve in him, and love him: yea, if they go astray, I will correct them to reduce them; and in receiving correction, my mercy and loving kindness in him, shall be ever upon and through him, to receive them again, &c. but if they refuse, &c. yet I will preserve and multiply a seed to him, I will not fail him. And if we minde it, such is our Saviour's complaint for the peoples untowardness,* 1.1642 and rejoycing in God's kindeness according to this Covenant, like that in the Type: so that here is great mercy and comfort held forth for all Believers, and encouragement for back∣sliders to receive correction and return, and a motive to wait for the coming of Christ to sit on the Throne of David, when all ini∣quity will be done away, and this Covenant given and performed to all the Seed of Christ. And though neither this place, nor Isa. 53.10. quoted by Mr. Owen, bears out his Notion, yet I desire the greatest comfort and hope it giveth, should be believed to the utmost of believing; but not that it should be abused ac∣cording to fleshly reasoning,* 1.1643 or Satanical Temptation, to puff up Believers with pride or presumption, to say or conceit, Though we transgress, &c. we are God's Sons; he cannot cast us off and reject us utterly, but he must alter his Purpose, break his Cove∣nant, &c. (which he cannot do) and so they fall into that foolish confidence.* 1.1644 The Devil himself may tempt a Man to such confi∣dence; yea, he did so tempt (though he could not fasten his Tem∣ptation on) the Lord himself: If thou be the Son of God, if thou be sure of that, (as if he should say, then the Promise belongs to thee: and he mentions one as full and free, as this or any we read

of) then cast thy self, &c. for it is written,* 1.1645 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,* 1.1646 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 de∣pended 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,* 1.1647 That they strive not about words to no profit, (as all invention of Purposes, or of E∣lection, or of any terms or Allegories, which are not in,* 1.1648 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,* 1.1649 Study to shew thy self approved un∣to 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 Alle∣gories,* 1.1650 foolish and vain Queries, and opposition of Science falsly so called, are, which Peter prosessed was not in his preaching:* 1.1651 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 Foundati∣on

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,* 1.1652 as appears in their) saying, The resurrection is past al∣ready, (which could be no other then in some dreaming Allegori∣cal 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 ship∣wrack of Faith themselves, and two of them at least excommuni∣cated; 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 stand∣ing. And in this Epistle he warns him by the same to look to o∣thers: 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 stand∣eth 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 Be∣lievers are brought to and know, and by abiding on may be fafe. And this is no other but Jesus Christ. And he be∣ing 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,* 1.1653 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 de∣part from iniquity.

Nevertheless: Notwithstanding those that turned their eye from Truth, slighted the Foundation, aspired in a Dream,* 1.1654 de∣filed their Conscience, and so cast away Faith; and others in list∣ning to them, as Evah did to the Serpent; and so not heeding to the Truth, or cleaving to the Foundation, are overthrown, weak∣ned 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,* 1.1655 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 edi∣fication 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

sure,* 1.1656 &c. as a known thing to relie on and to hold forth to others, as that which is alwayes the same, and is not impaired by our trans∣gressions, but hath enough in it to uphold us with desires and en∣deavours for such as are turned aside; and to allure them, if they will hear and minde it, to turn in again. And what can this be, other then Jesus Christ as he is set forth in the Gospel, having made peace by his Blood, and the love of God to Man-ward com∣mended through him? Surely, the belief and telling of an eternal Purpose of God to save some certain persons of fallen Mankinde, having elected them; and to damne all the residue, having repro∣bated them, and the most of both sorts unknown; and the one sort, however for the present it be with them, shall be eternally saved; & the other sort shall never attain any saving Faith; and what seeming soever they have, it shall be taken away: and the Pur∣pose and Election of the one sort to be the Foundation that stand∣eth sure: Surely, this can produce no such effects to encourage to such diligence in Ministration, or to help any by it; Seeing if this be true, it could be no otherwise with any, then it is come to pass; yea, if this Doctrine be believed and minded for Truth, it will naturally of it self produce other Fruits: for both Scripture and rightly-ordered-Reason will lead us to conform to the will of God, to rest well pleased with it; yea, pray that it may be done in Earth as in Heaven. And why then should any be grieved for such as God in his Will and Purpose hath absolutely excluded life, and reprobated to damnation, that they pesist in unbelief; or if at any time believing, depart from the Faith, and become reprobate, seeing nothing is done, but God's will; and no remedy to have it any better?* 1.1657 Surely, when any through their own fault are in that remediless state of perishing, the righteous are said to see it and re∣joyce. And why should any murmur against God, and repine at the fulfilling of his will according to his Purposes, or stir to pray, or use means to assay to cross or hinder the same;* 1.1658 but rather submit with quietness to it, as in other cases some have done? so that such a thought would have made Timothy quiet and sit still, and not to trouble himself with desires, prayers, and preaching to such an end. But the Apostle, that had experience what the know∣ledge and Faith of Jesus Christ,* 1.1659 and God's love appearing through him to Man-ward, would effect; what a sure & fruitful Foundation Christ was, how it reconciled him to God, how it moved him

to count himself a debtor to all Men, and to pity them,* 1.1660 and adven∣ture his life to bring in Men to believe; yea, to desire and endea∣vour earnestly the return and Salvation of Israel, those rejecting and cast-off Brethren: whereas had he had in his heart that opi∣nion and thought before mentioned, he could not have so done. But he had in his heart a better thought, even the Testimony of Jesus Christ; and that did so lead him: and therefore he layes the same before Timothy, even so to lead him; yea, I suppose any unprejuced will in reading Paul's Doctrine and Writings, and his scope here to Timothy, confess, that it was Christ ac∣cording to the Testimony of Christ, that he propounded and laid before Timothy, as the Foundation to encourage him, and not a hidden and secret Purpose in respect of Particu∣lars.

2. This still farther appears by that which the Apostle had in his view, and which he suggested to Timothy,* 1.1661 as that which threatned some danger; to which he opposeth, Nevertheless the foundation, &c. which is clear to be, the blasphemy of those that had made shipwrack of Faith in their words tending to no profit, but to the subversion of the Hearers; their prophane and vain bablings, tending to increase unto more ungodliness; their foolish and unlearned questions, their great swelling words promising liberty: perverting the Gospel, and giving out, as if Jesus that was born of the Vir∣gin Mary, and died, and was buried, and rose, and ascended in that Body into Heaven, &c. were but a fleshly Christ, and the knowledge of and Faith in him, as having died for us, and being risen, and at the right hand of God interceding, &c. a fleshly and literal knowledge and faith; and the looking and waiting for his personal coming again, and the Resurrection of the dead Bodies, a vain hope, keeping to the Letter, and under Bondage: But their devised allegorical Christ that is dead and risen in them, is the true spiritual Christ; and the imbracing and believing this, being dead to the former confidence in Christ; this Christ, according to the Spirit, is come to them, and in them, and they are risen,* 1.1662 the Resurrection is past, &c. O lofty, O vain Dream! How should any that have once believed in, and professed Jesus Christ, and the Resurrection from the dead, be drawn to this? Is not Christ alwayes the same, The Word of the Lord that endureth for ever? Yes surely: but these, like the fallen Angels, were not content with

their place,* 1.1663 in the light and knowledge afforded them in the sim∣plicity of Christ as set forth in the Gospel, but would be intruding into things not seen, and so pervert the Gospel; as if they would declare a more spiritual Jesus, a more pure Spirit, and more heavenly and spiritual Gospel, and truer Resurrection then the (Letter, as they call it, of the) Gospel doth declare: and so they have erred and departed from the Truth; which if they had minded, and abiden in, would have preserved them from such er∣ror. Nevertheless, The Word of the Lord, the Lord Jesus Christ, as set forth in the Gospel for the Foundation, standeth sure, abideth and remaineth for ever the same: though they boast of such a glorious change from Christ in the Flesh, to Christ in the Spirit; from Letter, to Mystery; yet he is the same, and had they abode in belief of that Truth, they had not so erred. VVherefore let none believe or admire their fancies; for, though they be changed in their thoughts of Christ and the Truth, yet he is the same; and whoso holdeth to and continueth in his Words, he will pre∣serve: for though they have erred from the Truth,* 1.1664 yet never∣theless the Truth standeth firm, and will one Day judge these Apostates, and justifie such as believe in him. So that by this op∣position it cleerly appears he means Christ to be the Founda∣tion.

3. This also appears in the Words themselves, with their Or∣der and several Branches and Distinctions; let them be every one considered:

1.* 1.1665 The Foundation of God standeth sure. Is not this plain in Scripture-Language, to be the Foundation God purposed and promised to lay in Sion? which Purpose and Promise was before the laying of it; and now, according to Purpose and Promise, he hath laid it: and Jesus Christ expresly affirmed to be this Founda∣tion, the Love and Wisdom of God in his will found out and pur∣posed this Foundation; and according to his Purpose, his Hand hath laid this Foundation, and hath declared his Purpose of saving all that in believing are by Faith built on him, who onely is the Foundation, and there is no other. The knowledge of this Foundation, and so of the Love and Purpose of God according to which he is laid, meet us with bands of Love, to draw to him, and fasten upon him; or if declined to return to him, that is so sure, immovable and precious a Foundation. And this cleer-here that

none needed have imagined another, nor feigned the Purpose to be the Foundation: but to proceed,

2. Having this seal. This is plain, This Foundation hath a Seal on it, an evident and known Seal; it is a sealed Foun∣dation; and so the Seal is distinct, though not divided from the Foundation; it is in it and upon it, even that by which it is marked out to be known, and to be sure and stedfast, even that which God hath appointed and sealed: in which Seal also is the sealing and approbation of all that through believing come to be built on him. So that it is a demonstrating, living, quickning and confirming Seal, and so Christ (the Foundation) was sealed, approved, testified and confirmed, both by voice and works, to be The Christ,* 1.1666 The Son of God, that precious tried Stone laid for a Foundation: and upon this ground he exhorteth to seek of him the Bread that en∣dureth to Eternal Life, which he will give to such as come to him for it, because or for him hath God the Father fealed; yea, he being given as the VVitness or Testimony of God's Will, Love, Purpose and Faithfulness, and so preached by the Apostles: and for the Law, which the Apostle calls, The Law of Faith, The Law of the Spirit of Life; This the Foundation laid in Sion, The Law and Testimony bound and sealed up, among the Disci∣ples of Christ, The Law proceeding out of his Mouth; and he doth therewith, so seal those that believe in him, that he indues them with his own Spirit operating in them: so that the same Law and Testimony goeth forth from them to others. And this is the Law and the Testimony to which we are to resort for the know∣ledge of all Truth; though because of its crying down all flesh, and the reproach it is in, in the World, and among the Children of the Bond-woman in the Church, it is to them as a book pre∣tended by the Learned to be sealed, and by the unlearned to be out of their ability to read; yet with Christ, and in him the Lord is well pleased; yea, and for his sake with all that believe in him, and will magnifie the Law and make it honourable; yea, he hath given him for a light to the Gentiles, and to be his Salvation to the ends of the earth; yea, he will confirm and hath confirmed the same, in making those that believe in him, the light of the VVorld, in holding forth the VVord of Life, and bearing witness of him the true light, and he will confirm the Testimony delivered by his Servants; yea, he hath abundantly confirmed this Testi∣mony

already;* 1.1667 so that Jesus Christ as set forth in the Testi∣mony of the Gospel, he is the Foundation laid by God, and mi∣nisterially by the Apostles, even that Foundation on which the Apostles and Prophets, yea, the whole Church both of Jews and Gentiles, are built; and by whom as the Corner-Stone they are united in one: and there is no other Foundation but this. And this Foundation is sealed, and hath the Seal on it, which will be sealing all that come to be built on it: so that hitherto, even by this Word, having this Seal, We are led to own Jesus Christ for the Foundation, on which the Seal abideth. Now let us consider what this Seal is; and that also is express,

3. That Lord knoweth them that are his. This is plain, the Apostle delivereth not this, (the Lord knoweth them that are his) as the Foundation (which by his manner of delivery appears, to be some distinct thing forelayed, yea, even before sealed) but distinctly, plainly and expresly, as the Seal on the Foundation, which it alwayes hath on and with it; and that is this, The Lord knoweth them that are his. View the words in their own simplicity according to Gospel-Language, and it will appear plain∣ly, That, The Lord is the Name frequently throughout the Gospel, as now come forth, given to Christa 1.1668; but if any will take it for God the Father, it will come to the same: for the Father and the Son are both one and the same Godb 1.1669: one in divine Essence, and in VVill and Design, and in Testimony and Workingc 1.1670; yea, the Father doth nothing, but the Son doth the same; yea, he doth all by the Son, that all Men might honor the Son, as they honor the Father; nor can any come, to the Father but by the Son; and all that is the Father's is the Son's, and through him his glory appeareth.

The Lord knoweth. This Word is more then seeth, discerneth, and so knoweth;* 1.1671 for so God, yea, God in Christ, and so Christ knoweth all things; yea, he knoweth what is in the darkness, though onely the light dwelleth with him: he knoweth the hearts of all Men, even the worst of Men also; yea, their abode, and go∣ing in and coming out, and rage against him; yea he knoweth the proud afar off; and therefore he is fit to judge all, and this is for the comfort of his Servants also; yea, he knoweth them, and their thoughts, and their wayes: a good Meditation for them: but knoweth in this business signifieth more then all this; yea, more then to say,* 1.1672 The Lord knoweth who they be that are his, and

who are not: for the word here importeth special Grace, Favour and Protection, (as hath been shewn,) The Lord knoweth, that is, the Lord owneth, approveth, chuseth, delighteth in, protecteth, leadeth, upholdeth, manifesteth himself to, and vouchsafeth fellow∣ship with, and maketh use of them, to shew forth his vertues and praises by: and so the word is used, Psal. 1.6. explained, God is in the generation of the righteous: God loveth the righteous:* 1.1673 The Lord upholdeth the righteous: The righteous shall be in ever lasting remembrance: For thou, Lord, wilt bless the righ∣teous; with favour wilt thou compass him, as with a shield. And this knowing of the righteous, is opposed to the perishing of the way of the wicked, his turning of the way of the wicked up∣side down: so as the arms of the wicked shall be broken, and the desire of the wicked shall perish; yea, to this understanding of the word knoweth, here, we are led by Christ and his Apostles: yea, the learned and godly Writers with one consent so take the word knoweth, importing Approbation and Election: The Lord knoweth them that are his. These words by the connexion with the precedent and following words and the Apostle's scope, appear plainly, That,

By Them that are his, are not meant all that are his in any sence, as all that he hath right in to dispose of; yea, and to bring a∣bout his own ends by, and to judge, &c. for so,* 1.1674 The earth is the Lord's, and the fulness thereof; the world, and they that dwell therein: yea, All are his servants: The deceived and the deceiver are his: yea, God hath given to Christ upon the account of his sufferings and sacrifice, all Nations of Men; yea, all Men to be disposed by him, and he to be the Lord of them all; and they are all obliged to him to live to him; and will they, nill they, they shall all come one day before him, and confess him Lord, and he shall judge them. In which sense, all Men are his; which, though some through unbelief deny, and will not acknowledge the Lordship of Christ upon this ground; yet will none plead for them that are his, to be taken in this sense here: and it hath been often proved before, That none that live in impenitency and unbe∣lief, can be reckoned in the number of those that are here meant by them that are his.

By Them that are his, evidently appeareth here to be meant, them that are his peculiar, or his in a peculiar manner, that is,

them that in the heavenly Call by the Gospel, in discovery of his great Name,* 1.1675 that is, the propitiation for the sins of the whole world, and God's love and propitiousness to Mankinde through him, are prevailed with to believe in Christ; and so through the Grace be∣lieved, united to him, and so wrought up to love God, and yield up themselves to trust in him, and live to him; and in the abound∣ing of this love believed, springing up this Faith and Love in them, he returning with more discoveries of Love, and so ap∣proving delighting in, and chusing them: These are the Children of the Promise that are Christ his peculiar, and Heirs according to Promise, The Called according to Purpose, that love God and Christ, The Elect and chosen through Sanctification of the Spirit, &c. These are them that his, his people in such a sense, as before this they were not his people; and so both knowing God, and rather so known of God as before they were not: so now in Christ, in the light, his Children and peculiar people, which before they were not. And this understanding of these and no other, to be his peculiar people, and chosen and elect Generation, we are fully and plainly taught, as all that will read and minde 1 Pet. 2.2, 3, 5, 9, 10. may see, without interpretation or gloss: and so it's plain, these are those here meant by Them that are his. And we have the same from our Saviour's own Mouth, (who is the Foundation, and the first sealed, known, approved and elect,)* 1.1676 He that hath my commandments, and keepeth them, he it is that loveth me; and he that loveth me, shall be loved of my Father, and I will love him, and will manifest my self to him, &c. And, The Father himself hath loved you, because ye have loved me, &c. and these he saith, He hath chosen out of the world, and they are not of the world. And these are the Father's, and these are Christ's: so that, it is plain, these are The Them so known and owned, of which Paul speaks here to Ti∣mothy: and if any Man would put any into this number, that are not of this Them, the Scripture is directly against him. So that in this 2 Tim. 2.19. according to Scripture-Language, we have set forth intimately the Purpose of God, and expresly and di∣stinctly, The Foundation of God that is laid according to his pur∣pose,* 1.1677 and the Election of those that are prevailed with by Grace, to believe in, and relie on Christ according to his Purpose also; the Foundation is first laid, and upon the account of the preci∣ousness

of this Foundation, the owning and election of those that believe on him, they shall not be ashamed. I know not what can be more plain and evident: and yet that which follows confirms all hitherto said.

4. And let every one that nameth the Name of Christ de∣part from iniquity. If any will take this as the flourishing of the Seal whereby it is demonstrated to others, I hinder him not, nor doth it hinder the scope aimed at; yet I rather conceive it distinct: for it is not said, These Seals but this Seal; which mentioned what it is: he comes in with an and distinctive though not dis-junctive; differenced, though not divided; both distinctive and copulative: neither the Foundation, nor the Seal; yet an instruction and warning taught by the Foundation,* 1.1678 and according to the Purpose in Election: For first, this saving Grace of God in Christ in its appearance, teacheth and requireth every one to whom it is ten∣dered in the Call, To submit to his convincements, and turn at his reproofs, and so turn from iniquity. And if any stubbornly re∣fuse, they lose their own mercies, their own souls: and those that begin to hearken, and in believing to taste somthing of the graci∣ousness of the Lord, it warns also to turn no more to folly, but to be still casting off all superfluity of naughtiness, and to receive with meekness the ingrafted word, that so they may come more upon him, and be built on him. And such as thus receive his gra∣cious words in believing on him, he will purifie from all their ini∣quities,* 1.1679 and unite and conform them to himself. And so this last sentence shews, That this whole Verse agrees with our Saviour's Description of the Will of God, and the Foundation he hath set forth and owned, and with the Affirmation of the Oblation of Christ, and the end thereof, and the Teachings and the Efficacies thereof; and so with all those holy Cautions and Warnings, to take heed of refusing, and of back-sliding, or of liftning to seducing Spi∣rits. And all runs, even with the scope of the Apostle, and all the precedent and following Verses, and the whole current of the Scripture, affirming Christ the onely and sure Foundation: where∣as the affirming of an eternal Purpose and Election of some cer∣tain persons of fallen Mankinde to be eternally saved, is cross to this Text, and all Scripture, to be laid as the Foundation, though some sometime leave out the words, having this Seal; that the other following words might be taken for the Foundation:* 1.1680 and

then call it, The Foundation of God's unchangeable Purpose and Love: yet if a Man would say, By purpose is meant that pur∣posed, I would take it in the most favourable sense. Suppose some honest and learned Jew, before Christ came in the Flesh, should have affirmed God's Purpose of sending forth his Son Christ to die, and rise, and offer the acceptable Sacrifice; and so to be the Saviour of the World, that whoever believeth in him should not perish but have everlasting Life: Suppose, I say, he should have taught this Purpose of God to be the Foundation; he had some∣thing miscarried in Expression: for the Foundation purposed and promised, was the Seed of the Woman to break the Serpent's Head, the Seed of Abraham, in whom is blessing for all Nations, a Man to be the Rock and God's Salvation to the ends of the Earth; and though he was not then come forth, and so not laid, as now he is, yet he was held forth, though afar off, in the Pro∣mise to be looked to: and by reason of the agreement between the Father and him, and in his undertaking he was so vertuous and effi∣cacious, that he was a sure Foundation; so as in beholding him, and resting on him as yet to come,* 1.1681 such Believers were safe. And so they seeing it afar off, were perswaded, and embraced, and lived and died in the Faith, and shall receive the Promise of the Inhe∣ritance together with us; and so the Foundation was the thing purposed, and waited for then. So that here were a little mistake in this honest Jews Expression; yet this mistake might have been tolerable, because the Foundation was as then no farther laid, but as held forth in the Promise and Revelation of the Purpose of God. And so to take the Promise and Purpose therein revealed, in∣cluding the belief of him promised for the Foundation, had not been dangerous, but safe, where farther Light was not come forth. But now the Purpose is manifest to be come forth into act,* 1.1682 and the Foundation according to Purpose laid, the promise fulfilled, and Christ that took Man's Nature, and died for their sins, is risen, and manifestly declared to be the Foundation. Now to slight over this open, and manifest, laid, and sealed Foundation, and to cloke it with making the Purpose of God, the Foundation to be built on; as if the Foundation purposed were not laid, or not ma∣nifest, is not less then an intimate denial of Christ being come in the Flesh,* 1.1683 and too neer the Spirit of Antichrist.

Therefore it is to be desired, That Men would acknowledge

and call him, The Foundation, that is so; and not avoid it, by calling the Purpose, the Foundation; and yet to call that the Purpose of God, which is not, and make it the Foundation also, is much worse: consider that also.

CHAP. 11.

Of a devised Purpose, by some called, The Purpose of God; and counted, The Foundation.

SOme have conceived, and are ready to affirm this for the Pur∣pose of God, namely, That from Eternity before the Foun∣dation of the World, God did decree and purpose eternall to save a certain number of persons of fallen Mankinde, and eternally to damne all the rest of Mankinde: and in this Purpose to elect as a peculiar people to himself, all, and onely those he so purposed to save; and to reprobate all the rest. And also, That in this Purpose he purposed to give his own Son, to take Man's Nature, therein to die, and rise, and offer Sacrifice for all these elect, and no other; and to purchase for them Repentance, Faith, and Eter∣nal Life, and for no other: so that these elect shall infallibly have it all, and none but they. And, That the residue of Men, by the Soveraignty and Power of God, shall have their lives given them, and preserved for a time; that living, they may by sin deserve this Damnation they were fore-purposed and ordained to, before it be executed; that so, whatever the Purpose was, the Execution may be just; yea, Gospel preached to many of them, and some lower works of the Spirit vouchsafed them; yea, Faith attained by many of them, and holiness true in its kinde; yea, profession and doing worthily: from which if they fall, the greater their con∣demnation; if they abide and die in that Faith, yet they must be damned: the Death of Christ and his Gospel, and all means ex∣tended to call and lead them to Repentance and Faith, had nothing really in Truth for their Salvation; but to leave them without ex∣cuse, and aggravate their condemnation. All belonging to eternal Salvation, is onely for those Sons of Adam, that were eternally

purposed and elected to be eternally saved; and in that Purpose Christ given to die for them, that they might be saved through him. And this eternal Purpose of God, some make the foundati∣on, on which, whosoever is built, shall not miscarry: and no right faith but that which springs from this eternal Purpose, and that is also built on it.

This framed Purpose affirmed both to be the eternal Purpose of God, and the foundation first laid, for such as shall be saved to be built on, is an inhumane device, and a very fable, having no Scri∣pture to express it; yea, it is a Wolf barking against the Testimo∣ny of the Gospel; and yet so of many will not be owned, till some better coat be put upon it. But if any can clothe it with, and make it bear the Name of Election and Reprobation, used in the Scripture, and cover it with a pretence to glorifie the Soveraignty, Omnisciency and Immutability of God, and of abasing Man and magnifying Grace; if by Wit, Eloquence, and Rhetorick, and wresting Scripture, it be covered with these pretences, it may be entertained as a Truth, and a harmless Lamb, by some zealous, humble, and learned Men; and so it may come to be deposited into the keeping of some Graduates in some University, that can charm its voice, stop its violence in devouring, and set it forth in more orderly form; so that though the thing it self be a Wolf; yet it having on it a Sheep's-Skin; and being charmed from its barking and violence of devouring; demeaning it self, as by Art it hath been taught: It may so long go for a Sheep, and be cherished in the Bosomes, and commended in the Declarations of wise, learned and godly Men; and be entertained, applauded, and pleaded for as a Sheep, by many zealous, conscientious Professors, and have certain brands of antiquity, and consent of many learned and godly put upon it; and they that so do, till the Sheep's-Skin be taken off it, may remain godly still, and yet much hurt be done: for the Wolf, as it groweth up, cannot but sometime shew its Nature; yet subtilly: so, as if he bark, it is so out of the hearing of the judicious, that it will be denied to be he that did it: and if he devour any Sheep, it is so secretly in the Night, that when Light comes he is gone, and in another place; and so not known till by the Watchers he be spied among some of his Fellows, and heard barking, and seen devouring; and yet though they declare it, it will be hard to convince many of it, till themselves

be bitten, he hath been so long taken and applauded for a Sheep a∣mong them.

And yet that this Wolf may be known to be so, even while the Sheep's-Skin is on him; if we, as we are taught,* 1.1684 take Doctrines or Spirits that are false, in the same sense with false Prophets, we have a good direction given us by our Saviour Christ, that saith,* 1.1685 Ye shall know them by their fruits. Now then, they being not o∣pen and professed Wolves, but appearing in Sheep's-clothing,* 1.1686 and inwardly Wolves; and in Society not with the Wolves of the VVorld, but among the Sheep in the profest Church, what can fruits be to know them by? but onely these, that in stead of bleating like a Sheep, they bark; and instead of feeding with the Sheep, they are biting, if not devouring.

Now then confider this Doctrine, or devised Fable of such a Purpose as last related and held forth for the Foundation of God's unchangeable Purpose and Election; of which, and no other, I now speak: That it is a devised Fable, such as the Apostles shunned,* 1.1687 and charged others so to do, is evident; because there is no one saying, nor divers, to be coupled in the Law and Testimony, in its own plainness and simplicity, to affirm it with: That it is a Wolf, the general Affirmation of our true Prophet and Shepherd assures us, that saith, All that ever came before me, are thieves and rob∣bers.* 1.1688 All that ever came before me: and so whatever is pre∣sentend to Men before Christ, as the Father's Minde and Purpose, or any other thing for Men to stay and rest on, as a foundation for Faith and Hope, a Guide and safe Keeper: he saith not onely, Were, but are Thieves and Robbers; and so Devourers. He, The first purposed, The first promised; Moses, and all the Pro∣phets; yea, the whole Scripture testifies of him; yea, they all in those times directed to look to him, as then to come, that Men might receive the knowledg of God's Minde, and behold his grace, and receive his Salvation, in minding and believing on him, as the foun∣dation to be laid in Sion: and though the Purpose and Promise was plainly declared; yet not before, nor farther, or o∣therwise then he was declared; nor did it come forth till he came, nor did any of the Servants of God teach any to judge it come, till he came; but in his coming, it did come forth into act: and he is now laid in Sion, and held forth by Sion, and by the Ano∣stles plainly declared to be, The onely true Prophet, Rabbi,

Teacher, Shepherd, and Foundation: therefore whatever Pur∣pose or Election be feigned to be before him, and so to be the foundation to be known and built upon, for comfort, or hope, or assurance of our interest in him and Salvation through him; and so before faith in him; or any otherwise known, then in knowing him, or any other then is first compleat in him and flowing through him: so as he himself, as discovered in the Gospel, be the first Opener of the Father's Minde, Allurer of, and Peace-speaker to the Heart, and Door of approach to God, and all saving Truth, and into fellowship with the Church; that same, that is not thus, is a Thief, and a Robber; yea, his being laid, called, and sealed: for the foundation doth plainly demonstrate this; for the foundation is that which is first brought forth to view, and so first said; and then all that is to be built, laid on that foundation: and then the foundation beareth and upholdeth all the building. And Christ being affirmed to be this foundation; yea he onely, and no other: therefore, though the revealed Purpose of God concerning him, and of saving and communicating all saving-Grace, with and through him; and his sealing-Approbation and Election of him for all this, and of all for his that are brought in to and upon him, be known in knowing him, and then and so heavenly cords to draw upon, and unite and fasten more to him; yet they are by good Men very improperly called the Foundation, which Christ himself onely is; as is foreshewn.

But for this foresaid devised Purpose and Election of a certain number of fallen Mankinde to eternal salvation, and of Christ to be given to die onely for them, to purchase it for them onely, &c. This is not onely a fable, but a Thief and Devourer, and so a Wolf, and being grown, and often with his fellows, his fruits do now discover him, both in his barking and devouring; yea, even while some plead for him: for it barks and snaps directly against the Purpose of God, set forth by our Savioura 1.1689, & affirmed by his Apostleb 1.1690; and also against the Testimony of the Gospel affirming Jesus Christ the Saviour of the Worldc 1.1691, the propitiation for the sins of the Worldd 1.1692, to be the Lamb of God that taketh away the sin of the Worlde 1.1693, to have died for all, and for every Manf 1.1694, and to en∣lighten every Man that cometh into the World, and so to be God's Salvation to the ends of the Earthg 1.1695; and it also barks and snaps against God's gracious end in the Gospel preaching to

the unbelieving and rebellious, even to saveh 1.1696: and it subtilly devours also, in that it takes from Men the key of knowledge, by which they might come to the knowledge of the Minde of God, and the Mysteries of his Kingdom, and shuts the Door to keep them from entring in at that Door to immortality and life, which is brought to light by the Gospel: and for this end, it leads like the Serpent of old, to query and put doubts in the plain say∣ings of God; as, Hath God in saying said? was that his mean∣ing? did he mean sinners, all men, the world? No sure; he meant but some, an unknown elect Company, that may be some of all sorts of Men: and to maintain this device, it leads to change the words and terms of Scripture, and for all Men, and the World, to say some of all sorts; and for all, every, and the World, to say of the Elect; and call the Seal, the foundation; as more safe terms then the Holy Ghost useth (for his terms confute the fable) and it perverts and changes the sayings of Christ, and to that end brings in Philosophy, and multi∣plies Questions and strife about words, to the subverting many, I charge in this, and that which follows, nothing but the fable it self; no Man, unless he willingly and professedly make himself guilty.

But this is not all the mischief this fable doth, as many that are delivered out of it, can tell; for this fable and VVolf, being imbraced and taken for Truth, or a Sheep, and so admired, it robbeth and devoureth many wayes: as to say, some that are in∣wardly touched and consciencious, fearful to deceive themselves, or be deceived, having nothing demonstrated to them, that can truly satisfie them, that they are of this elect number, are by the thoughts of it driven into a terrible and ungospel-like despair, and from thence to hard thoughts of God; yea, neer, if not to blas∣phemy of him, for making Adam, and giving him such a Law, suffering him to fall, and retaining in himself that Purpose to damne the most of men unavoidably, without leaving them any means of escape: and then to wish, Oh that there were no God, no Law, no Heaven, no Hell, or that God had never given us being. And all the comfort this fable will afford them, is but this, They may be elected for any thing they know (though ten to one it is not so) they may be of this smallest number; and they must submit to the will of God, to be damned if he have so purposed:

for he will bring them he saveth, to this submission; and if they submit to this, there is hope they are of the elect number. Oh! how hardly can they do this? and how dreadful are their thoughts? and yet so gracious is God, that he affords some hints of Mercy to them in the thoughts of Christ his dying for sinners, and coming to save sinners; so that whoever believe on him, shall not perish but have everlasting life: and here their drooping Spirits begin to revive.

But then comes this fable again and tells them, 'Tis true indeed Christ died for sinners, but not for all sinners, but onely for such sinners, as were elect from eternity; and unless they be of that number, the Death of Christ, and all Faith in him they can attain to, shall do them no good. And the poor Soul hearkning to this, is distracted and east down again, and begins to think it must yield to be willing to be damned: and they that cannot flatter themselves with conceit of such a willingness, whither if the infi∣nite mercy of God prevent not, it will lead, and whither it hath led some, hath been sadly known. And for such as can per∣swade themselves, that if God will so, they are willing to be damned, what an unprofitable flash and vain hope it hath pro∣duced from their conceits of being elected, and what horror or deadness hath after followed, until that mercy of God in Christ that died for sinners as sinners, hath recovered them, not onely I, but others that I have known, have born witness, with blessing our gra∣cious God for bringing us out of that snare: some also there have been, and 〈◊〉〈◊〉 that hating prophaneness, and prizing highly the righ∣teousness of the works of the Law; yet having embraced this fa∣ble, think that salvation is grounded upon this fore-discovered foundation of God's eternal Election of some of Adam's Sons to eternal salvation; and so that Christ died onely for them, and so none but those elect can be eternally saved: and they holding in this Opinion, but not so inwardly afflicted in heart, as the former fort, (unless such as are fallen into deadness, which are liable in that deadness to the same snare with these) who in words dis∣claiming to rest on, or look to be saved by any righteousness, or changes of their own; but onely by the Free-Grace of God in his eternal Election, and giving Christ to die for his Elect; yet for knowledge of their Election, & that Christ died for them, they slyly and subtilly take their inward change, their sorrow for sin, detesta∣tion

and shunning of evil wayes, their humility, desires and prizings of Grace, Love, Zeal of righteous walking, &c. as a Fruit and Testimony of their Election before time, and Christ his dying for them in time; and so conclude that they are elected, and that Christ died for them; yet this their first consolation, going before and raised from something before their belief of the Free-Grace of God in Christ dying for sinners as sinners, they hide with a pretence of an acknowledgement of Grace; they could not, corrupt Nature would not, it was Grace onely that wrought this change: I think thee, O God that I am not as other men are,* 1.1697 &c. And they in this magnifie the fable, and the fable molesteth them not. And so they grow into conceit with themselves, and despifing others, loving those of their own judgement onely, and opposing the Children of the free-Woman,* 1.1698 that have their birth onely from the grace of God, and trust in him onely. Such their Confidence, and whither such Confidence will lead, is expresly told us, even to stumble at Christ. And not I onely, but many others have cause to bless God, that in making Christ known, over∣threw this Confidence, and brought us in to believe in Jesus Christ onely; and so delivered us that from snare also.

But yet some there are,* 1.1699 that heeding the Testimony of Christ in the Gospel, see these changes and righteous affections and doings of ones own, are very imperfect, and too weak to raise such a Conclusion from, and not the way in which the Love of God ap∣pears to save Men, and bring them in to himself, and so not to assure Election or trust in for it or for life. And that sue•• Trusters cannot be justified before God; but that is onely by the freeness of his Grace discovered to sinners, as sinners, through the Blood of Christ that died for sinners; and so bringing them in to believe in him for Justification, yea, and Sanctification, and all saving Grace, through the freeness of his Grace. O Grace! how freely workest thou? O precious Faith! thou art now a working.

But this fable not being yet banished, doth secretly suggest, All this is true indeed; but yet this Death of Christ for sinners, as sin∣ners, and all this free and rich Grace in and through him, is not, nor never was intended for all sinners, but onely to some of them before the World was: the Elect, and they onely, and no other shall have it.

And for the reverence so of many holy Men as have affirmed

this fable for Truth, this Suggestion is received: and so in stead of believing what Grace tendereth. they are perswaded first to wait for some special and personal Manifestation of their Election from eternity, by some supernatural shine, and powerful dictate in some speaking to their heart, that they are elect sons, and so that Christ hath died for them, and their sins are forgiven: and for want of this, many long languish, and refuse to believe, and to be comforted by the Words of the Gospel; and some over-hasty of Consolati∣on, snatch at any word that cometh suddenly into their thoughts, though left to their own and others Interpretation, yet putt up with, and boast of them: some in this waiting, ready to receive a∣ny Satanical delusion, coming as an Angel of Light, and so to be transported with strange dreams and erring fancies; yet so mer∣ciful is God, that to some thus waiting; he not laying this their folly to their charge, doth for his own Name sake in Christ, in some season, minde them of his graciousness and love in Christ, with some saying or promise in the Gospel put to their heart, in which they are drawn through Christ to behold him as a Father: and so for the present, sweetly comforted and framed, yet the Dreams of the old fable not banished. Anon after, some grow proud of their visits, and though foiled with some passions and lusts, yet presumptuously confident in their visits, They say, They cannot by these things miscarry; God can as soon cease to be God, as cease eternally to save them, because of his eternal Purpose cor∣cerning them: yet others in minding the great and free love and goodness of God in Christ, and their own infirmities, are kept more humbly confident in his grace in Christ, and stirred up more seriously to acknowledge the failings that appear; and to seek in exercise of faith and use of means, help, preservation, and encrease of grace through Christ; yet the relicks of the old fable hinders the free stream of their Love to such as are yet in ignorance, and their ready declaring Gospel to them, and apts them to many lofty Speeches, and un-Gospel-like sayings; and to judge all that by temptation are turned aside, to have been but hy∣pocrites before; and to put a stop to weak Brethrens consolation, that have not had their visits. Yet God being gracious to both these sorts, doth yet farther correct and teach them, (notwith∣standing the force the old fable hath with them still) and keeps their hearts to himself, and out of some backslidings doth recal

them, and heal them: his mercies are greater, and his waves a∣bove Mans, as many of us have cause to confess; for by his gra∣cious teachings, the Gospel often breathing and shining upon their hearts, (notwithstanding all the miscarriages before said) The Testimony of Jesus; That he died for all, and is the Propitiation for the sins of the whole VVorld; That whoever of them believe in him, shall not perish, but have everlasting Life: and this the Pur∣pose of God is discerned and believed. And so the old fable it self departeth, and they are more freely and sweetly drawn upon Jesus Christ, and have all their rest and joy in him, and the free∣ness of the grace of God in him, and to minde Purpose and Election, as it is, and appears in and through him, and so begin to be united to him, and in some measure conform∣ed to him, loving delightfully their brethren, and with com∣passion those that are yet in ignorance and unbelief, and readily holding forth the word of Life, as a word of Truth and Verity to them.

And yet notwithstanding all this, though the old fable be gone, some of the dregs of it are left remaining, secretly moving in them, which they in their fancy are rectifying to a new mould, as if though secret, yet some such Election there is. But God hath purposed, and according to his Purpose, sent Christ the Saviour of the World: and he hath purposed, and according to his Purpose, hath, doth and will use means towards all, that they might be saved, and especially where the Gospel comes; yea, so far stretch∣ing forth his hand in the means, with such sufficiency of light and strength, that they might indeed repent and believe; in which re∣penting and believing, he will surely save them by Christ: and if they in such seasons do not repent and believe, it is their own fault, and they lose their own Souls: all which is verily true. But then fol∣lows, If God should do no more but that which is enough and sufficient to bring Men in to believe, then would none believe, and so none would come into his rest, and be eternally saved: but some must enter; therefore he hath decreed and purposed to overcome some with an almighty and unresistable power: and those onely so purposed, and so overcome, shall be eternally saved.

This at first blush would seem to set forth God's Mercy to all Mankinde, to free him from all the imputation of hardness and

cruelty by the former fable laid upon him to abase Man, and magnifie the riches and freeness of his Grace to some, and the e∣quity of his Justice to others; and leaves room to preach the Go∣spel as Truth to all, which the other fable did not: yet in Truth well weighed, it is found but a meer Artifice of remaining dregs of the former; and if long remaining, will have its barking, bleat, and bring forth many of its Fruits: and now it may be more marvelled, that the former fable gone, 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 a∣ny of us that have received so much good in the Gospel-Testimo∣ny, strain for a consequence to maintain that which the Gospel declareth not; yea, which stands cross to many Declarations; yea,* 1.1700 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,* 1.1701 God hath sworn to give Abraham, Isaac and Jacob, and their Seed: and they looked to receive it in a heavenly man∣ner, 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 rebelli∣ous 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 man∣ner till the coming of Christ: but yet the Rest as promised to A∣braham, was not then given; no, nor yet so long after as in Da∣vid'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 Fa∣thers

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 Abra∣ham, 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 en∣tred, our hope would be cut off; but it is not; the rest yet remain∣eth 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 per∣sonally at Christ his next coming: to encourage all Believers to firm∣ness and constancy in this faith, is the drift & scope of the Apostle,* 1.1702 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 re∣ceived good onely, and not harm by what I read, if I had not made Mens holiness and learning, but the Scripture onely the um∣pire 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 men∣tioned 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 Ʋniversality 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 Transgressi∣ons, 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 ac∣cording 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 Pur∣poses 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 Declara∣tion of the Minde of the living God,* 1.1703 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 a∣ny Purposes, as if Purposes of God that are not declared in and

according to the Testimony of Christ in the Gospel: beware of E∣vah's desire of knowledge; but if we would know mysteries,* 1.1704 minde well and believe fi••••ly the Declaration of the Gospel, and that believed with the heart as the Word of the God of Truth, will enlighten and work effectually in us; yea, if that be so heeded, as the very discovery of the Minde, Heart, and Purpose of God to such unworthy Ones as we; what appearances of divine Love, what excellencies, what depths of understanding and knowledge, what supernatural shines, divine streams, spiritual operations, in melting, renewing, heart-rejoycing! yea, what nighness & approach to God, what fellowship with Father and Son, and with Prophets and Apostles! yea, what hope and heavenly riches is to be met with through the Spirit, in belief of this Testimony, will not be be∣lieved without some experiment in the Declarations of well-grown and experimented Believers; much less in the scanty Declaration of such a one as I: therefore I forbear that Declaration, knowing, that when any do come heartily to believe the Gospel-Testimony of Christ, they will experiment so much, that they will confess, As they have heard, they have found; but withall, they think the half was not told them; and then they will see enough in the Pur∣pose of God as revealed for them to know: and this may be far∣ther said, That the Purposes of God as revealed in the Gospel, are such as are meet and forcible, if believed, to draw unbelievers to be∣lieve, to confirm weak Believers in the Faith, and to make valiant the strong. All which things hath been before shewn and proved.

An Explicite Declaration of the Testi∣mony of Christ, &c.

PART V.

CHAP. I.

Of the Promises of God in the behalf of Man∣kinde.

THe Promises of God,* 1.1705 are true pure and certain, to be performed according to the terms of his Word and Promise: they are like his Purposes; yea, the Declarers of his Purposes, and so Yea and Amen in Christ. And those I am now to take view of, are those which have their tendency toward the Salvation of Mankinde, out of the death he fell into by the first Adam, and the Justification and eternal Sal∣vation of Believers: And these I shall view in three Heads or Branches: first, Those done: secondly, also in doing: thirdly, those remaining to be done.

The first Head or Branch of Promises, is of those things that are truly most,* 1.1706 and all in some sense done and performed; and these are of two sorts: I name the later first, because first made known to Man; that is, 1. To Mankinde, for giving and sending a Sa∣viour. 2. To Christ the Saviour, upon his oneness of Will and Minde with the Father, in his undertaking to be the Saviour, and

to save according to the Will and Minde of the Father:* 1.1707 and these are also both in plain and express Promises, and also certainly intimated in the Curse and Threats on the Serpent and Serpen∣tine Seed, the Enemies of the Salvation of Mankinde, and of the Peace and Prosperity of the Church, the Seed of Christ, the Seed of the Woman.

1. The Promises to Mankinde for giving and sending a Savi∣our, even Christ, that he should be a very Man, of the Seed of the Woman, Emmanuel, God with us; that he should come of A∣braham, and blessing be in him for all Nations; that he should die, and rise, and offer the Propitiatory Sacrifice, and make A∣tonement for the sins of Men, and be filled with Spirit, so as he shall be God's Salvation to the ends of the Earth, even the Savi∣our of the VVorld, that whoever believeth on him should not perish but have everlasting Life; which things are before explained in the Purposes of God, of which the Promises are the Discoverers. And these Promises are fulfilled:* 1.1708 and he that verily believeth God to have fulfilled his Promise in this, may very well trust him in any other Promise.

2. The Promises to Christ the Saviour,* 1.1709 upon his oneness of Minde and Will with the Father, in his undertaking to be the Savi∣our, and to save according to the Minde and Will of the Father: as, That he would give him a Body, that in it he might do his Will; That he would be with him in all his Sufferings, and up∣hold him, and raise him out of Death, and exalt him after his Suf∣ferings and Resurrection, and set him at his right Hand, and fill him with the fulness of the Spirit in the Nature of Man, and so give him the Tongue of the Learned; and, That he would make him an High-Priest for ever, after the order of Melchizedec; and, That he would be present with him, to make his Mediation prosperous; and, he would also give him a Messenger to go be∣fore his Face or Presence, to prepare the way before him; and Witnesses also to declare him when he had finished the Work he was to do in his own Body: and, That he should see his Seed, and the work of the Lord should prosper in his Hand; and, That he would give the Heathen to him for an Inheritance to rule, and the Kingdom and heavenly Inheritance for him∣self, and all his spiritual Seed, that should be his Jewels, and his peculiar Inheritance. All which things are explained in the

Purposes, which are discovered in the Promises.

And as the former Promises to Mankinde, so these to Christ, as undertaking for Mankinde, are all of both sorts for the good and benefit of Mankinde; and yet had they no dependence on the Faith of particular Men; but that God would send his Son to be the Saviour, and so furnish him to be a Saviour, depended onely upon the Truth and Faithfulness of God, and should upon that account be performed to and for Men, notwithstanding all the unbelief of Men; though Men come to the use of understanding, cannot receive the special saving benefit, but in the belief; which belief was not so easie, nor had so demonstrating and powerful e∣vidence and Argument to draw to believe, as since it is unbared in the performance. And note, That these Promises to Man∣kinde, and as to Christ for the good of Mankinde, are Promises of Christ by God to Mankinde: but not so properly, as the fol∣lowing Promises through Christ, suitable to our Saviour's Doctrine of his Father's VVill in his Love, he freely found out the Ran∣some, and promised and gave his Son to be the Saviour: but ex∣tendeth Salvation by and through his Son Christ.* 1.1710 And these Promises, except those as unto Christ, even all as unto Mankinde fallen, were made to them simply as sinners, ungodly, and in enmity against God. But these Promises are now fulfilled in Christ; and so for Men, that they might believe: and this is expresly affirmed. So that Christ is come is the flesh, the promised Seed in which is blessing for all Nations, Gal. 3.16. the immortal Seed, of which all that are born from above, have their conception and birth; nei∣ther is there any other Seed, nor any that can be counted his Seed, till by the Grace discovered in these Promises fulfilled, they be brought in to him, and so born again; and so any Man in be∣lieving, may come to be of this Seed: and in this discovery of him, as these promises are fulfilled in him, wonderfully is the Love of God to Mankinde holden forth and displayed, that Men might believe; as is shewn in the Testimony of Christ, and in the last Revelation of him, and in the Purposes of God concerning Mankinde before.

But alas, Mankinde fallen are not onely sinners and Enemies to God, but therethrough naturally deaf, blinde, in darkness, and dead in sins and trespasses, and so unable to discern the grace in these Promises discovered, much more unable to believe and turn in to

Christ, and so come upon this Foundation, that they may be quick∣ned, and born of this Seed: and what hope then? to this the fol∣lowing Promises give answer.

The second Head or Branches of Promises are through Christ that hath thus far finished his work, and for his sake to Man∣kinde, the Sons of Men: for though in and through the infinite Love and Mercy of God, the former Promises might be, and were both made and performed to Mankinde simply, as fallen and sin∣ners, his Truth and Justice not gainsaying; yet the Promises now to be spoken of, could not be made, much less performed, if a ransome and Atonement had not been found; in which Truth is fulfilled, and Justice executed, and so satisfied; which is onely in the Death, Resurrection and Sacrifice of Christ that made the Atonement, and wrought Redemption in the Nature of Man,* 1.1711 In whom mer∣cy and truth are met, righteousness and peace have kissed: Truth shall (now hath) sprung out of the earth, and righteous∣ness shall (now doth) look down from heaven. And so it is through him, that all the Promises we are in this Branch to view, are made to Mankinde; and they are also now in do∣ing and performing: and these are of three sorts, that is to say,

• 1. To Mankinde as lying in ignorance, darkness,* 1.1712 blindness and unbelief; as, that Christ shall be a Light to the Gentiles, and shew forth Judgement to them; and in Ministration of the Gospel, preach glad tidings of peace and salvation to them, and so open their blinde eyes, and bring them forth of the dark prison to see his light, &c. in which he is alwayes faithful, and according to his Father's will, and in his season doth all this. And these Pro∣mises have for their performance, neither dependence on, nor re∣ference to the believing of Men; but shall in a measure, according to the means used by him, be performed to Men, whether they believe, and heed it, or not; and in more special manner, where the Gospel comes; for he calleth all the ends of the Earth,* 1.1713 but maketh light to shine where the Gospel comes; yea, he doth not condemn Men for impenitency and unbelief, to whom he never shewed light, nor gave eyes to see, nor stretched out his hand that they might repent and believe; but upon that very account con∣demnes the impenitent and unbelieving. If it be replied, That men are not able to believe: that is answered in the next.

• 2.* 1.1714 To Mankinde when their eyes are opened; and as he opens their eyes, when light is not onely given, but their eyes opened to see; which, though before they could not see, yet now by the power in the light that hath opened their eyes, they do see; and while it abideth with them, may in seeing see. If they now do in hearing hear, or hearken to his voice; and in seeing see, and be∣hold him in this discovered grace, he will save them; they shall run to Christ, and be enabled by him to believe: a gracious promise to sinners and lost ones, in which Mens unbelief appears to be their own wilful and great sin: all which is fore-explained in the Purposes discovered in the Promises.
• 3.* 1.1715 To Men believing on Christ, that though they were dead, even chief of sinners and ungodly ones; yet in believing in Christ, as held forth in the Gospel, and so in his Name, in his Blood they shall not perish, but receive forgiveness of sins, and have eternal life; yea, thus believing on him that justifieth the ungodly by the Blood of his Son, it shall be imputed to them for Righteousness. O gracious and alluring Promises, in all which the love of God to Mankinde appears, it being the Revelation of his Purpose! &c.

And concerning all these Promises, with a favourable Inter∣pretation Mr. Owen's Expression may be taken for true, where he saith,* 1.1716 The Promises are made unto sinners, as sinners, and under no other qualification whatever. So he: now except but some Promises as made to Christ, of which he means not, but take all these forenamed, as made to Mankinde fallen, and those about sending Christ to be a Saviour; and those through Christ for extention of means and light to call and open their eyes, that Men might repent and believe,* 1.1717 were all to sinners as sinners, and under no other qualification whatever; for they were in or under no other qualification, but all sinners without difference in that: and whatever qualification may be conceived in opening their eyes, and moving them to believe; yet these two sorts of Promises are still to them as sinners, as indeed they are, and the Promises made to them without difference as such; that in minding and believing they might receive pardon and purgation of their sins; and yet, though they be no better then sinners in themselves, there is in the second publick Man, a price paid, an Atonement made for them; and so they are beheld as Redemption is wrought for them in

Christ: and so the first Promises given and extended to them; and as their eyes are opened, and their hearts moved by him in the means, the two next sort of Promises are extended to them, that they might believe, and in believing receive, though in themselves they be never such sinners and cursed ones: and I suppose Mr. O∣wen's term of qualification, will deny nothing of this: but for an∣other saying of his,* 1.1718 viz. God that hath promised life on be∣lieving, hath promised believing on no condition, on our parts at all, because to sinners: This is a very hard saying. He in the other place said, The promises are made to sinners, as sinners, and under no other qualification whatever. And after that, a∣gain he saith. Were not the promises originally made to sinners, there would never any one be found in any other condition: yet himself hath said, That God that promised life on believing, hath promised believing on no condition on our parts at all; and he gives this as his Reason and Proof, because to sinners. Minde his saying well. VVere they not sinners to whom he pro∣mised life on believing? what force then in his Reason, or Truth in his two other Sayings, for any to be induced to believe? and yet no Promise of believing to be given, produced; nor any sinner to whom it should belong; nor can he shew any condition in the one, namely sinners, to whom life is promised on believing, but the same is found in the other, that is sinners, to whom (in God his way) the grace to believe is promised, and they both alike sinners.

It is before shewn, That for giving and sending forth Christ the Saviour of the World, the Promise was absolute, and not with, If Men believe; and so the Promises for fitting, supporting, exalting and furnishing Christ to be such a Saviour, all depended onely on the faithfulness of God: and though it was for the good of Mankinde; yet the performance of those Promises was not made with an if men believe: and so the Promises for means to be used, and spirit sent forth therein, to the opening of the eyes, &c. that men might believe, were not made to be performed, if men believe, &c. all this is done, and these Promises all to sinners, as sinners, and performed to them also, before any of them believe, and to many that come not in to believe. But now when God hath manifested all these Promises, so graciously performed, that the ears and eyes of Men are open, so as they hear and see, and

he moveth at their hearts, the Promises then run thus: If they in seeing see, &c. if they turn at his reproof, if they hearken and be∣hold, he will save them, open his words, and pour cut his Spirit to them, draw them to Christ, enable them to believe: and what con∣dition is this, when nothing is required, but what God hath gra∣ciously fore-given, in giving them to see? that by the same grace, they might use their sight,* 1.1719 he also in this discovery, as they behold, gives them an Object of Faith to behold: and he is glorifying Christ that Object in their view, that their faith and hope may be in him, and so giving them faith, and to believe; so that here is nothing required, but the use of that given to that very end: the word is in the mouth,* 1.1720 and in the heart, that they might believe; the price in the hand, that they might hold it: and so. He that believeth on him shall not perish,* 1.1721 &c. is no more Condition then the former: and as the Promise of saving and believing, was not to the qualification of seeing; but to him to whom God gave to see in his seeing & beholding; so this is not to the qualification of believing; but to him to whom God is thus giving Faith in his be∣lieving, all is thus here grace, and grace for grace; here is a Savi∣our freely given, that wrought salvation in the Nature of Man, and that by him means of Salvation afforded, that hath it may be made known and extended to us, and power in that means to open our eyes, that we may behold it: and this sight given us, that in be∣holding, we may be drawn in to believe;* 1.1722 and believing afforded, that in believing we may rest on Christ, and so receive forgiveness, &c. So that all the way here is still one Grace afforded, that we may receive another; and that other, that we might receive ano∣ther: which, if when such divine help afforded, we willingly refuse not, will still fit and lead us to receive more: so great, so gracious the Promises of God to Mankinde fallen: and this, or these are the Promises made and performed; in belief or receit whereof, Men are united to the immortal Seed; and of that, through these born from above. And yet now for these when so born from above, we have more Promises to take view of: con∣cerning which Promises, Mr. Owen his Sayings, (That the Pro∣mises are made to sinners, as sinners, and under no other qua∣lification whatever; and, That if they were not origi∣nally made to sinners, there would never any one be found in any other condition,) I know not how to interpret them, to make

them hold true in a full sense in the Promises to be spoken of: for it is evident, That those to whom the first Branch of Promises is made known, and the second Branch of Promises extended, and so received, as thereby they are found believing in Christ; these, though they are sinners, and as sinners, may still have the use of all the former Promises; and so his Saying true in respect of those Promises still, yet are these in some better condition, and under some better qualification also, else the Holy Spirit would not call them, The Children of the Free Woman, The Sons of God, Saints, and Faithful in Christ, washed, sanctified and justified, &c. translated out of the power of darkness into the Kingdom of his dear Son: this is a better condition, and better qualifications, then onely sinners, and as sinners: and some are brought to, and so found in other and better condition. Besides, upon due search it will be found, That the Promises we are to treat of, were origi∣nally made to Christ, and have their fulness of performance in him, and are derived from him to Believers under divers qualifica∣tions and exercises, as appears in the next Branch.

The third Head or Branch of Promises are those to be per∣formed to such of Mankinde fallen, after they come in to believe; and they are those that are confirmed in Christ, made through Christ, to be derived and received from Christ for Believers, and so through Christ to Believers, and to be received by Believers, such as are already Believers: and in all these Promises to be spoken of, this is taken as granted without question, they are Believers, and have Faith already, to whom these following Promises are made: so as here is no condition required to be sought or brought, but onely the use and exercise of that, which of it self is working, and fore-freely given; not an ear but the use of an ear to hear, given; not an eye, but the use of an eye to see, freely given; not a mouth, but the use of a mouth, given; not a hand, but the use of a hand, given; not simply life from death, but the exercise of life freely fore-given. So that here is fitness, capacity and furniture, as well as interest to receive these Promises, and onely usefulness of that given, which apts also to usefulness required for receiving these Promises; which are not made to all Men, nor to any Men simply as sinners, and under no other consideration or qualification; yea, they are not directly made to any unbelievers upon condition of be∣lieving; but onely so propounded, that whoever believeth in Christ,

shall in that believing receive that grace, which will interest them in them all: so as they then appertain to him, being a Believer, and not before; for the Promises to be spoken of, are made to Believers, the Disciples and Scholars of Christ: and these may be ranked into four sorts: 1. To Believers in several spiritual frames and exercises: 2. To Believers abiding in their Faith, Confidence and Love. 3. To Believers for their abiding, &c. 4. To Believers for receiving after they have lived and died in the Faith.

CHAP. 2.

Of Promises to them that are indeed Believers: two sorts of Promises.

1. THe first sort, as I name them, of Promises made to Believers, are the Promises made to them in spiritual frames, fel∣lowship, exercises and temptations, in spiritual frames of poverty of Spirit mourning,* 1.1723 meekness hungring and thirsting after righ∣teousness, mercifulness, purity of heart, gracious promises to eve∣ry one of the Disciples in all these frames. It's evident these Pro∣mises were made onely to Christ his Disciples, though in the hearing of the multitude, to allure them to become his Disciples, that so in becoming his Disciples, they might enjoy them: but to the Disciples, they were expresly made and given; neither were they given to those frames and qualifications, nor upon a condition of having them, but expresly to the Disciples already so framed, and under such qualifications, (though in some sense they were sinners still.) And this is cleer, in comparing the places where they are re∣corded together, though here one of them, and there another be in divers places of Scripture beside. In spiritual fellowship, when Believers are drawn together by and in the Name of Christ, for Fellowship in the Gospel, and Ordinances thereof, there are gra∣cious Promises to them of his presence and blessing* 1.1724; also there are gracious Promises to the Believers in their spiritual exer∣cises, as of Meditationa 1.1725, Prayerb 1.1726, hearing reading and preaching

of the wordc 1.1727; and also gracious Promises are made to Believers in their sufferings for righteousness, and the Gospels sake, Mat. 5.11. 1 Pet. 4.13, 14.d 1.1728. yea, even when they are tempted by Men or Satan, opposing the Truth that is in them; yea, though, as need is, God's own correcting hand be upon them; yea, even in their bodily death, Rev. 14.13. and many-like gracious promises: these I onely quote for the Reader to search, because I know not of any opposition by Brethren to these.

2. The second sort of Promises are to Believers, abiding in their faith, confidence and love, and so persevering in their faith, love and noliness to the end; and so not to any condition, but to them that have faith already, and enough in and from the Lord, to keep them with him; he promiseth them in their abiding in and with him, many gracious things to be so received;* 1.1729 as to instance a few, first. That the Lord is, and will be with them; that is, on their side, to assist and deliver them, and do them good: much like that to the Apostles; an illustration whereof, we may have in another business in our types: and also, That these revived Be∣lievers in following on to know, shall know the Lord more fully; yea, also in this fast holding of, and abiding in their Faith, they are, and remain his house, and partake more of Christ, and shall be built more upon him, and grow up more in him, unto an holy Temple; yea, and yet farther in this abiding, they shall bring forth much fruit, and glorifie God; yea, they shall abide in the love of Christ, and his joy be in them, that their joy may be full; yea, if they attend still to hearken to his voice, the Commandments shall be turned into Promises to them: so, as he will so write his Law in their hearts, That they shall have no other God but him, and shall open their mouth wide, and he will fill it: and though they have flesh yet lusting in them, yet it shall not have domini∣on over them; nor shall they fulfil the lusts of the flesh, but grow rooted and stablished in Christ; yea, not onely all this, but enduring and abiding faithful unto the end, even to death, they shall be saved with an everlasting Salvation, and have the crown of life. Are not here gracious Promises? Is there not enough in the Promiser, and in him in whom all the Promises are Yea and Amen? And in his spiritual presence, and in the Spirit of faith. love, power and a sound minde given them, and the tastes of the first fruits of his graciousness dispensed to them, to allure, hold

and keep them with him; yea, to make them break forth, and say with Peter,* 1.1730 Lord, thou hast the words of eternal life, and we know, and are sure, that thou art the Christ, &c. whi∣ther should we go from thee? yea, with contentment, and hearty desires,* 1.1731 to say as David, Lord, who have I in heaven but thee? &c. And whereas the flesh will be bogling, Are not all the threats and curses denounced and annexed in the Demonstration of God's Minde against departure, a good and gracious help for Believers to view, and therewith to oppose, terrifie and silence all the rea∣sonings of the flesh? And when the Wisdom and Love of God hath so set them forth, even to Believers, for their good, were it not sinful,* 1.1732 by any dreams or colourable pretext, to steal away the Word of the Lord in this respect from his People, counting this part of his Word a burthen? Surely, it was not well done of Mr. Owen, to alter the Words of the Apostle, Heb. 3.14. in stead of, For we are made partakers of Christ, if we hold the begin∣nings of our confidence stedfast unto the end;* 1.1733 to put in, Those onely are made partakers of Christ, &c. and then to add words of his own, viz. And for the rest, they are not, &c. The Apo∣stle not using that Language, it is not well done of any to use it; to take away the word (in the force of the Spirits caution, joyned with his consolation) from Believers: and that is something worse to give out, as if that said 1 Sam. 12.22. were not the consolati∣on given to all the people to whom Samuel spake, to encourage them to obey his exhortation;* 1.1734 and the threat, vers. 25. a warning not to them all, to deter them from disobedience; but the conso∣lation to one part of them, as godly, and the threatning to ano∣ther part of them, as wicked: and that Men might believe this, to make the one part of them like those spoke of, Jer. 31. which speaks neither to, nor of such a peculiar people as was then in be∣ing, (though Mr. Owen would have Men conceive so) but of a Ge∣neration of that Nation that shall be left of the Sword,* 1.1735 and found surviving, when the judgements of God have been executed on that Nation; that then, after those dayes, shall be made such a peculiar people; so it was wrongfully concluded hence by him, that the threatnings (such as in that 1 Sam. 12.25.) are onely to the wicked, and not to the Saints, but to acquaint them with the terror of the Lord, how he hateth wickedness; and the Promises onely to the Saints, and not to the residue of the people, that the

wicked may know his love of goodness: how this will stand with his two Sayings before twice mentioned, of the Promises made to sinners, as sinners, &c. I need say nothing; but of that he saith elsewhere viz. That the Saints are only wrought on and perswa∣ded by the love & promises of God, but not by the terror of the Lord, and that is it they hold forth only to the wicked; affirming the same of Paul, 2 Cor. 5.11. This is not right neither: for the very word in that Text, with that went before,* 1.1736 includes the judge∣ment also, in which the terror is, as that which was also in the mo∣tive of his own and other Believers being perswaded to diligence; yea, intimates it also to have had some prevalency with the Corin∣thians. And plain it is there also,* 1.1737 That he held forth chiefly and mostly the love of God in Christ, even to perswade unbelievers; and not the terror without it, nor but for the contempt and refusal thereof: but no need to strive about that is so cleer: who can read that profession of Job, so oft expressing it, and concluding, For destruction from God was a terror to me,* 1.1738 and by reason of his highness I could not endure;* 1.1739 And of David, My flesh trembleth for fear of thee, and I am afraid of thy judge∣ments; And of Levi, that not onely feared the Lord,* 1.1740 but also was afraid before his Name; And of Habakkuk,* 1.1741 who when he heard the voice of the judgements, his belly trembled, his lips qui∣vered at the voice, rottenness entred into his bones, and he trembled in himself, that he might finde rest in the day of trouble? Yea, hath not God promised, to look to him,* 1.1742 and ap∣pear to his joy, that trembleth at his word, when shame shall befal those that by devices labour to put it from themselves as not having any thing to do with them? yet the Spirit saith expresly,* 1.1743 Happy is the man that feareth alway, but he that hardneth his heart shall fall into mischief: yea, was not Moses thus led for Israel?* 1.1744 and Phinehas; yea, Paul in respect of himself, and also directing all Believers to the same. So that this fear in such as believe the Promises, is no desperate, but a hopeful fear, as well standing with confidence, as godly sorrow and mourning doth with rejoy∣cing in the Lord, as is seen in Job, David, &c. So that this was rashly affirmed: and yet worst of all, that Affirmation of this Saying,* 1.1745 [God to be with us while we are with him] is a cursed liberty left Men of departing wickedly from God: it had not been well so to affirm of that saying of David to Abiathar,* 1.1746 Abide

thou with me, fear not; for he that seeketh my life, seeketh thy life; but with me thou shalt be in safety. But when God in Christ Jesus hath called people to himself, spoken peace to them in the Blood of his Son, free'd them from the charges of the Law, from the Accusations of sin, and the tyranny of the Devil, and terrors of death, and filled them with the consolations of his goodness, and promised them eternal life; and also told them of the malice of Satan and the World, and how they seek to devour them, giving them this counsel and comfort, saying, I am with you and for you, abide you in me and with me, and I will be with you for ever; and with me, you shall be in safety: but if you abide not in me, you will be forsaken, and lie open to all danger: Shall any call this a cursed liberty, &c? Surely, Me∣thinks, if they could not see the goodness of it, yet they should forbear reviling it, knowing it to be the very Saying of the Holy Spirit in the Prophet,* 1.1747 to a good King and good People, The Lord is with you while you be with him; and if ye seek him, he will be found of you: but if you forsake him, he will forsake you. And this they counted not a cursed, but a blessed liberty, and it had as good a fruit in them.* 1.1748 And such-like Language used by our Saviour to his chosen Disciples; who surely would have shun∣ned it as blasphemy, to call it a cursed liberty left Men of departing wickedly from God: they knew it tended, and the fruit of it in Believers, was to keep Men both humbly and confidently to God. If the saying startled and enraged him, because it could not be an∣swered; yet so odious a censure trenching on God's own words, might in reverence of him, have been forborn; let become of our Opinions what will, let God be True, and every one that swerves from his sayings, a Liar: as for Saints, by turning aside to fall, depart, &c. Mr. Owen, and all of his Opinion, grant, a falling may be, and a grievous one also; yea, a departure, though not total and final, yet such as will be visited with grievous corrections, such as may be as fire in their bones. And we believe, and Mr. Good∣win nowhere denieth,* 1.1749 but that there are Promises for these de∣parted ones still, That upon God's correcting, recalling and re∣newed strife with them (in which he will not be wanting) in re∣penting and returning, they shall be forgiven, and received into former favour, and renewed to former gracious consolation and hope again. What needed then this harsh Censure? and what pro∣fiteth

the Opinion of the infallible certainty of the Saints perse∣verance, [When some of the Saints never attain this certainty,* 1.1750 and some lose it in whole or in part; yea, many of the Saints who are not enabled all their dayes, to mix the Promise of per∣severance with faith, and on that account do never all their dayes get free from some bondage, &c. So saith Mr. Owen:] whereas all that are justified by faith in Jesus Christ,* 1.1751 have peace with God, &c. What is contended for? If it were to help the Saints to persevere, and to the Faith thereof, then Mr. Good∣win his warning of the danger, to avoid it; and setting forth the Foundation on which they may safely rest, and not be deceived, is more farthering that business, then the maintaining an impossibilty of final falling, and set forth no Foundation for Believers to rest on for it, in which they may enjoy it. And surely, these gracious Promises given to Believers abiding in the Faith, with all the Cau∣tions mixt with them, are very helpful to Saints perseverance; yet seeing there are Promises to help yet farther, I will en∣deavour to quote some of them for the Reader to turn to: and mind.

CHAP. 3.

Of Promises to Believers, that they may abide in the Faith.

THe third sort of Promises are to Believers, that they may a∣bide in their Faith and holiness,* 1.1752 and not be left to trust on their own faithfulness for their abiding; which would be unsafe for them, and folly in them: yea, if any of them, because of their love, faithfulness and zeal toward the Lord, or any attainments got, or resolution made should thence resolve and conclude,* 1.1753 and rest thereon, that they shall not depart from him or forsake him; this, though in the best Saints, would certainly presage a fall: for their standing and perseverance therefore, that it may be by Faith,* 1.1754 and so that they may live by Faith, and be kept by the power of God through Faith; which is the onely way of attaining. God

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in and through Christ, hath given many gracious Promises, which being mixed with Faith in Believers, they will be en∣abled to follow the Lord fully as Joshua did, and so be pre∣served, till they come to the heavenly, as he did to the earthly Ca∣naan:* 1.1755 for the Lord forsaketh none that trust in him; they shall be as Mount Sion, &c. Let us then search the Scripture where these Promises are.

1.* 1.1756 They are blessed that believe or trust in the Lord: he will bless them with peace, and compass them about with favour, as with a shield, and keep them in perfect peace, so as they shall take root, and be established, be green and fruitful, and not wi∣ther.

2.* 1.1757 They are in the hands, and under the wings and protecti∣on of the Lord, and none can pluck them out of his hands: so that he is, and will be a Buckler to them, and an Enemy to their E∣nemies, and turn them back; yea, he will tread Satan under their Feet, and the Gates of Hell shall not prevail against them.

3. He will preserve and strengthen them; he will preserve their souls,* 1.1758 their way, their feet in his way, 1 Sam. 2.9. yea, he will never leave them nor forsake them, but preserve them for ever: so as they shall be safe through all dangers, and set on high, &c. Psal. 91. throughout.

4.* 1.1759 They shall possess the promised Land, and inherit his holy Mountain; and none of them shall be desolate.

Can any that believe Christ, and therethrough trust God in his Word, and so believe his Promises, but that according to their Faith, they are alike perswaded of his graciousness, power, truth and faithfulness, according to these Promises, to preserve their Souls in Faith; and them in his Grace and way through Faith unto Sal∣vation, in his abundant goodness and truth?

And to help Believers to this believing and confidence, these Promises are brought nigher to us,* 1.1760 and made more open and easie to be believ'd, then when first made before the first coming of Christ, in that now,

5. Christ hath come in the flesh, and Jesus is the Christ, and he, The Lord Jesus Christ, The Son of God, The Son and Saviour of Man, The Head and Brother of all Believers; who hath suffered for our sins, overcome death, offered the acceptable

Sacrifice, and is exalted and immeasurably filled in the Nature of Man with the Holy Ghost; and in him all the Promises of God are Yea and Amen: all the Promises are his,* 1.1761 and to him it be∣longs by vertue of his purchase, and the donation of the Father, to give the Dignity and Priviledges to be the Sons of God to Be∣lievers, and to keep, raise, and give eternal life to those, by the Fa∣thers testifying of him, drawn in to believe in him, as hath been shewn in the Declaration of the Purposes, which are opened in the Promises.

And he, the Lord Jesus Christ, telleth us plainly, That his goodness, the choice benefits of all his sufferings, and Sacrifice, and Mediation, extendeth not to the Father, to help or add any thing to his perfection; but to the Saints that are in the Earth,* 1.1762 (compassed with infirmities) and to the excellent, (yea, even the Spirits of just Men made perfect, who have not yet received all their happiness) in whom, (namely, those Saints, both that live by Faith, and that have died in the Faith) is all his delight. And he communicateth the Priviledges of Sons, to all that believe in him; and they are born of God, and have eternal Life,* 1.1763 and are Abraham's Seed, and Heirs according to Promise; and he will own them and keep them, so as they hear his voice and follow him; and he will give them eternal Life, and they shall not perish. And this he will do, by giving forth into their hearts his Spirit, in and with his Word, to minde them of his Sayings foresaid by himself, and by his Spirit in his Prophets and Apostles; and so to testifie of him, and take of the things of him, and shew them; and so glorifying him to them, he will both enable them to pray to God in his Name, and receive Answers from him, and also witness with their Spi∣rits, that they are the Sons of God, and so lead them in his way into all Truth, and unto Glory; and assures Believers in a plain Affirmation by his Spirit, both that there is an incorruptable and undefiled inheritance that fadeth not,* 1.1764 reserved in Heaven for them; and also, that they are kept by the power of God through Faith unto Salvation: it's cleer the power of God here meant, is,* 1.1765 The Word of Grace he hath helped them to believe, which is the power of God to Salvation in every one that believeth: and the Holy Spirit in and with that word, which is the Hand,* 1.1766 the Fin∣ger and power of God, the Divine Power, or power of the Divine Nature, in and with the Gospel, which is his Name: this that by

which Christ in his Ministration kept those given him, and by which the Father and he still keepeth such. By this power of God, are Believers kept through Faith unto Salvation, ready to be revealed in the last times: and how can it be through Faith, if the Object of Faith se••••rth in the Word, and the influences of that Object be not continued to them, that they may continue believing, and in believing, mix their Faith with these Promises, and so be united to and with Christ in the Promises? or how can it be through Faith, if they also do not in the belief of the Grace, Power, Truth and Faithfulness of God, which they have been helped to see and believe, in believing the Testimony of his love in the gift of Christ, and in his Blood shed for them when they were Enemies,* 1.1767 even from thence believe and relie on him for all that Grace and Life, which he hath promised, and so mix Faith with, or be united by Faith to the Promises? This being the professed way of the Be∣lievers confidence, growth, expectation and perseverance to the inheritance; yea, this the way of the Believers living, in being justified and so preserved to the enjoyment of the inheritance pro∣mised; till which time there is no other way for the just to live, but by Faith, and by Faith they shall live; and God hath appointed this to be by Faith, even to this end, That it may be by Grace, and that the Promise may be sure to all the Seed. And indeed, it can no other way be sure nor is there need of any other assurance of perseverance to the inheritance, then the assurance of Faith, even the assurance that Faith in the Object giveth, and Faith in be∣lieving receiveth, when through the belief of the Love of God to sin∣ners, appeareth,* 1.1768 in having given his Son Christ to die for their sins; and being therethrough led to believe in God for performing his Promises; and so mix Faith with the Promises. This the Faith of Abraham, of which Faith, and assurance of hope therein, none that have it, will or need to be ashamed: for sure here are Pro∣mises enough, confirmed enough in Christ for Believers to mix with Faith, and so trust in God, even for keeping and pre∣serving them: and as he doth enough to keep them trusting in him, so he will never fail or forsake any that trust in him.

But alas, will some say, this is comfortable to them that in believing do mix Faith with these Promises for their perse∣verance, and so trust in God: but we are not able in and by

all we believe, to mix Faith with these Promises, and so to rest patiently on God for our perseverance; yea, we are not sure the Faith we have is such, but that we may fall from it.

To whom I answer, If thou believe the Testimony of Christ, as given in the Gospel, thou shalt be saved: and in this belief, a∣biding in him, thou shalt not miss, but finde his Grace enabling thee to mix Faith with these promises for perseverance: and to help thee, and all that believe Jesus to be the Christ, Here is yet farther provision for thee in the precious Promises, to lead thee on, and so enable thee to mix thy Faith with the Promises: and these helps, though all to one gracious end, yet in some respects they are divers and manifold, yet meeting in one, to lead thee to unite thy Faith with these Promises: onely before I mention them, take this Coveat, that an Opinion of an impossibility of one that doth once truely and indeed believe, to fall away again from the Faith, is none of the helps given thee in Scripture; nor is this Saying, That many of the Saints are not enabled all their dayes to mix the Pro∣mises of perseverance with Faith; and on that account do never get Freedom from Bondage, any of the helps given; nor will the holding of an Opinion, that all true Believers and Saints shall cer∣tainly persevere, bring those Saints to the heavenly rest and in∣heritance, which never are united by Faith to the Promises; yea, even the Promises thereof; and so have not their Faith mixed with the Promises. The Apostle is plain in this, desi••ing the Saints, That he and the residue that knew this, might without offence-taking by the Saints have leave and liberty to fear lest a promise being left of entring into his rest, any of those Saints he wrote to, should seem to come short of it; and the very Ground of his fear, was, lest this Promise should not be mixed with Faith, in every of the Saints that had heard it; alleadging That the cause of others falling short and not profi••ing, because the word heard was not mixed with Faith in them that heard. And indeed, the Ho∣ly Ghost doth not lead his instruments, to daub up any with un∣tempered motter, as if they may be Saints that shall infallibly persevere, and yet never be able all their dayes to n•••• Faith with the Promises of perseverance &c. But he afforde•••• dire∣ctions and helps to Believers that they may in believing mix (not reasonings, but) Faith with the Promises; and so live, neither by

presumption, nor sense, but by Faith. And so in love are many Helps given them, which also have the Nature of Promises, and many Promises in them: and they may be comprehended in these four Heads or Branches, namely: 1. Caution. 2. In∣struction. 3. Assurance, 4. Inward Helpfulness. Consider them.

CHAP. 4.

Of the Helps to mix Faith with the Promises, and so to persevere.

IT hath pleased the Lord in his great love to afford and give ma∣ny Helps to Believers, that they may mix Faith with the Pro∣mises, and persevere.

I.* 1.1769 The first Help is Caution and Warning, that they depart not from him, but abide believing; and so he hath warned them of that which will, if not avoided, hinder and turn aside; and therewith discovered the danger thereof, that they may both avoid it, and be preserved. And though these things be grievous to those that are out of the way, yet they are very profitable to those that love righteousness: and in this manner, to this gracious end, the Lord hath warned us,

• 1.* 1.1770 To take heed of hardning our hearts, from hearing his Voice, (by fleshly Reasonings, or foolish Questions, as they Joh. 6. or Murmurings;) and so to beware of an evil heart of un∣belief, which leads to depart from the living God.
• 2.* 1.1771 To beware of the deceitfulness of sin, and so of those spe∣cial sins, that will harden the heart, and lead to unbelief and fal∣ling away; as of prophaness, and provision making for the flesh to fulfil the lusts of thereof, and so of sowing to it; and so of those sins that seem more spiritual, as pride of Parts, Gifts, Receits. At∣tainments; and of vain-glory, in love and desire of praise of Men, Gal. 5.26. Phil. 2.3. Joh. 5.44. with 12.43, 44.
• 3.* 1.1772 To beware of a more subtil mischief, namely, That we do nei∣ther of our selves, nor by the allurements and fair words of others,

• seek life in a wrong way, by eating that which is not good, to get refreshing and consolation to our Souls. And so he hath warned us, That we feed not on the works of Righteousness of our own endeavouring by the Law of works, conceiting to have the Righ∣teousness of God thereby, and so presuming as the Pharisees did, we have Grace, and are elect, and upon that account, worship and praise God, and hope for eternal life: this is to sacrifice in the Gar∣dens, and burn incense upon Altars of Brick, and drink in vanity in conceits of our own holiness, and despising others; a thing loathed of God: such eat Swines-flesh, of which we are warned: yea, more still:
• 4.* 1.1773 He hath warned us of an evil more secret and subtil then the former; namely, That we feed not upon any thing that hath blemish or defilement in it; for that is neither the rest nor the bread of life that he hath given us; nor any thing is that, which is directly our own, how goodly soever appearing, and what change soever it hath wrought in us; as inward sorrow, and brokenness of heart for our sins, and some suitable mortification of, and abstaining from, or death to sin, and some suitable vivifi∣cation and quickning in zeal towards, love of, desire after,* 1.1774 and de∣light in holy Duties, and Societies; and some suitable performances and fruits, in prayer, hearing, just and equitable walking: when these are all found, and also by others approved right; yet are not these to be fed on for life and satisfying, in exercising our thoughts on them: from thence concluding and trusting, That we are Christ's, and so elect, and upon that account to hope for eternal life. Surely, there is yet wants and defilements in us in all this sor∣row, brokenness, mortification, vivification and performances; so that if any of us think not fit to confess of our Righteousness in this, with the Prophet, It is a defiled clout; yet we cannot but confess with the Apostle, We are not thereby justified:* 1.1775 and if any refuse so to confess, they cannot free themselves from that charge of the Prophet Isaiah. A dangerous feeding, beware of it;* 1.1776 and yet,
• 5. He hath warned us of a deceit more secret and subtil then these, which to some appeareth as the Bread of life to feed on; and that is, when in waiting and looking for some such thing, there cometh into the fancy or thoughts; yea, to some to their heart, some particular Word or Promise of God that is in the Scripture:

• to let pass such as come into the fancy and thoughts onely, as knowing none but fools and unbelievers will deceive themselves to trust and rely on such motions and thoughts,* 1.1777 nor yet to speak of such words as may be cast in by a Satanical Spirit; because, when so they tend to pride or presumptuous confidence,* 1.1778 withdrawing from attending on Christ in his way and Ordinances; and so true Believers will be fearful of entertaining them: but those that are hinted by the good and Holy Spirit; yea, and that in mercy for gracious ends, even to draw to Christ, and so uphold their fainting Spirits; but not for them to rest upon the in-giving of such a word to them, and their certain receit thereof from God; and so to feed on that, and on that account to conclude their Election before time, and their assurance of never falling away; but having eternal life, and persevering to the inheritance: for when time was that the Holy Ghost was not given in the full Revelation of the Mystery of Christ, and so this in-giving of some particular words more in use; yet though personally given to any one Man, It had this Caution with it,* 1.1779 If I say to the righteous, (which can be no less then one justified in some sense) That he shall surely live; which could not be in any righteousness of his own by the Law of works) if he trust to his own righteousness, (mark the fruit of such trusting) and commit iniquity, &c. he shall die. What hurt confidence in our receit of such words hath done me and others, I need not here repeat; and how it apts some after, over-greedily to receive any thing that comes with a shine and spiritual fervor, I will not here say. But this it is I am now to say, That Christ hath come in the flesh, and is he in whom all the Promises of God are Yea and A∣men: 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 in∣feriour 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 him∣self,

• 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 ap∣pearing 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,* 1.1780 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,* 1.1781 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 believ∣ing 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,* 1.1782 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,* 1.1783 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 Pur∣pose and Promise fulfilled; a Sacrifice that was slain, and the blood shed, and the Sacrifice offered to God; and so Peace made, Re∣demption obtained, Spirit received, and Promises confirmed by his Blood; and so in this bread of life, and wine mingled, all pro∣vided, 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.* 1.1784 That Jesus Christ himself, as he was wounded for our trans∣gressions, died for our sins, and rose for our justification, and of∣fered 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 con∣firm 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 fat∣ness in feeding on him,* 1.1785 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;* 1.1786 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 judge∣ment and death Christ hath undergone and overcome for them: and by vertue thereof, in his Mediation procureth patience and forbearance, that they are not suddenly cut off for their trans∣gressions against him; yea, he useth means towards them that they might believe in him, who is the Propitiation for their sins; in whom believing, they shall not perish, but have everlasting life; which yet they have not, though in him there is yet hope for them: and this is the life of the World, and this is the kindeness and love of God to Mankinde,* 1.1787 which according to his mercy appearing saveth the Beholders with the Laver of Regeneration and renew∣ing of the Holy Ghost: and his flesh thus beheld and fed on, and considered as the love of God in thus giving him, and his so dying for his Enemies, appeareth, is that which draws in to believe,* 1.1788 at that door, in which one is found no better then the chief of sin∣ners; and being drawn in to believe, the still believing, beholding, considering and feeding on the same; so great love appearing in this sacrifice of Christ, and the fulness in it for sinners,* 1.1789 and chief of sinners, draws the heart to confide in him for farther salvation, and so to be saved by his life, and everliving to intercede and send forth Spirit: so feeding on his flesh that was given for, and as given for the life of the World, livingness is found;* 1.1790 in which living and believing, they see his precious Promises as sealed and confirmed by the same precious blood of his that was shed for the Remission of their sins, and the sins of many; yea, of the World: and so they drink of his blood, and therein mix the Pro∣mises with Faith, and so live by Faith; yea, in this manner believ∣ing on him, that justifieth the ungodly through Christ, that died for the ungodly, their Faith is not onely imputed to them for righ∣teousness; but their Faith is herein so united to the Promises, that it springs up in peace, in boldness of access to God, and hope of the glory to be revealed, and will in time, to that rejoycing, hope and assurance mentioned, Rom. 8.32, 36. which is the assurance of Faith. O sweet, safe and comfortable direction! and he that by Grace, to avoid the forewarned hinderances, and eating bread in secret places, and drinking stollen waters (as all are that flow

• not from Christ first known and believed) is prevailed with, and in that avoiding to come in and rest and feed upon Christ crucified, as is said, will finde so much assurance of Faith, as he dares trust God, without any other pawns and pledges, then he hath given in and through Christ already; in whom he hath given to Believers assurance: of which next.

III. Assurance: The Assurance that God hath provided for, and given to Believers for their preservation through Faith unto Salvation ready to be revealed in the last time, in the enjoyment of the inheritance: and this is also clear, great and manifold, as to say,

• 1.* 1.1791 The Word or Promise, and Oath of God, that was fore-confirmed in Christ, and then through him given, and made to Abraham, Isaac and Jacob, the Fathers of the faithful following, that Believers as their Children and Heirs might in minding that Word and Covenant firmed with an Oath have strong consolati∣on and sure hope.
• 2. The same brought neerer to us, in that which Christ hath done and suffered for us,* 1.1792 who is now entred in our Nature into the Holiest, having begun to take possession for us, being given and set forth in the Gospel for the Covenant to us; that so believing in him, we are Sons and Heirs; and he being our hope, and so our hope anchoring in him, entreth within the veil, and is both sure and stedfast, Heb. 6.18, 19, 20. Phil. 1.20. 1 Joh. 3.1, 2, 3.
• 3.* 1.1793 The Mediation of Christ, and Ministration of the New Testament of precious Promises, by vertue of his blood and sa∣crifice; in which he hath opened the passage for us; and all to this end, That the Called may receive the promised inheritance, his Mediation being acceptable and prevalent with the Father; and he ever liveth to make Intercession for them that come to God by him and so he is able to save them to the utmost.
• 4.* 1.1794 This as a secondary and sealing Confirmation, and in some respects sensible, is added, even the first fruits of the Spirit in some spiritual performances of some part of that contained in the New Testament and everlasting Covenant, as an added seal and earnest of our present interest, and after-possession of the inheritance. And is not all this Assurance enough for any that believe in Christ? and so in God through Christ, to keep them trusting in him? But I proceed.

IV. An inward Helpfulness,* 1.1795 affording motion and ability to mix the Premises with Faith, and thereby to overturn all oppo∣fition: which helpfulness is a new Man a new Heart, or new Spirit, even the minde, disposition and Spirit of Christ, within them, as an inward lving principle, moving and acting within them, and enabling them to move and act in its movings and actings. This not naturally and originally in them, as the righteous disposition at first inspired to the first Adam in his innocency; and so not having its being of its self in them, which would neither be so pro∣fitable nor safe for them (as now it is) for so they might as easily neglect its operation and lose it again, as our first Father Adam did: nor is it in them like the light that shineth into an house from a Torch passing by the Windows, nor as a flash of lightning, suddenly coming, and suddenly vanishing; but as Water from a Fountain, naturally and continually flowing forth and streaming into the Chanel or Vessel; and as light proceeding from the Sun into an house, filling it with light that remaineth, both in the Sun, and from the influence of the Sun remaineth in the house, filling it with an abiding light, unless some wilfully shut all the windows, and stop all the crannies about the house; by which they cannot keep in, but shut out the light; yet the light remaineth in the Sun that sends forth his influences, and cannot be divided from it; nor faileth any of light that suffers it to enter, and remain as an influ∣ence from the Sun: So Christ is the Fountain of living Waters,* 1.1796 of Light, Life, and Spirit, the Sun of Righteousness, in whom all Light, Life and quickning is, in whom the fulness of the Spirit of life is, and from whom it flows; and so those that through Grace believe on him, receive of his fulness, and see light in his light; and so in beholding of, and believing in him, the same Spirit that is in him floweth into them,* 1.1797 and effecteth the minde and disposition of Christ in them, which is also called Spirit: in which respect Christ is said to dwell in them, and the Holy Spirit is said to dwell in them: who as proceeding from Christ, and remain∣ing in him; so he entreth their hearts, and worketh this new Spi∣rit or disposition in them, and by his light and operations dwel∣leth in it, and so in them: and this Spirit effected in them, and dwelling in them, they have derivatively from Christ, and it can∣not be had divided from him; but they believing in him,* 1.1798 have it of and from him, and him within and by it: and so they have him

and this Spirit of and from him in their hearts by Faith,* 1.1799 and it is in them, a Spirit of Faith, the Spirit of Power, of Love, and of a sound minde; and this Spirit dwelling in them, is greater and stronger then the Devil that is in the World; so that they may full readily mix the Promises with Faith;* 1.1800 yea, and believing in the Son of God, overcome the World, their Faith being their Victory, whereby they overcome.

And thus we have seen, the Promises to Believers in their spiritu∣al frames and exercises are many, the Promises to them abiding in the Faith given them, are many; the Promises that they may a∣bide, many; and the helps for their abiding, many; and all gra∣cious from the Almighty God of Truth, through the Mediator to Believers, to whom Faith is given, that they may; and who∣ever as they may mix the Promises with Faith, and so accepteth the Grace given, may have the Assurance of Faith, even for his per∣severance, in which the following Promises will be still farther helpful also: let them be considered.

CHAP. 5.

Of the Promises to be fulfilled to Believers after this Life

THe fourth sort of Promises, are those which are to be per∣formed to Believers when they have lived and died in the Faith, when their Battel is fought, their Race run: and so they have finished their Course, and kept the Faith, and so overcome. The Promises to be then performed to them, be great, precious, and of three sorts: 1. Such as are to be performed to them at their death, as all shall, but such as survive at the coming of the Lord, to whom such Promises not needful, nor suffer they loss. 2. Such as are to be performed at the Resurrection of the Just, in the personal coming of the Lord. 3. Such as are to be performed when Christ delivers up the Kingdom to God the Father; and so God is All in all: I shall according to what I finde, hint some∣what of each.

I. For the Promises that shall be performed to Believers at their death;

• 1. They shall rest from their labours, sorrows,* 1.1801 combates with temptations, being kept as in Chambers of safety, till the indigna∣tion in which the inhabitants of the earth shall be punished, have gone over them all; yea, they shall enter into peace, their bodies resting in the earth, in their several places, as in beds of peace: and though in respect of the enjoyment of the great hope, their bodies be as Prisoners, yet are they at rest, and free from all trouble and fear; and so Prisoners of hope that sleep in Jesus, and shall be raised at his coming, to see him, and come with him: so it is a bles∣sed sleep and rest.
• 2. Their Spirits or Souls shall walk in their uprightness in the presence of Christ, their Righteousness, and under his Wings,* 1.1802 as the Altar of safety and solace, enjoying a more full sight of the Person of the Lord Jesus, and being nigher, and having more full fellowship, with greater rejoycings in him, and with him, and with the Spirits of just Men made perfect, (of which they now are) then ever they did or could have enjoyed,* 1.1803 while they were in mor∣tal bodies: in which respect, as touching their Souls, they may be said to inherit the Promises, to enter into rest; and in both these respects, the day of their death is better to them then the day of their birth was.
• 3. Their works do follow them;* 1.1804 that which through Faith working by love they have done in their preaching the Testimony of Christ, their works of mercy, their prayers, their sufferings, and constancy therein, in bearing witness to the Truth, and against Antichrist, have not only had their fruits for holding forth the Faith, and winning in others to God, in their life-time, but in the efficacy of the Truth witnessed by them in preaching and suffering, in an∣swer of their prayers, and the memory of their good examples, their fruits shall remain; yea, also multiply and encrease upon their ac∣count after their decease.

II. For the Promises to be performed to them at the com∣ing of the Lord Jesus in and at the Resurrection of the Just, they are of great and glorious things; as to instance some of them.

• 1. Their Bodies shall be raised again, not corruptible,* 1.1805 weak and mortal, as before they had been; but incorruptible, powerful, immortal and glorious at the very coming of Christ; yea, so as they shall be as the Angels of God; though not Angels and Spirits

• onely,* 1.1806 yet as the Angels, and spiritual, equal to the Angels; for impossibility of dying or falling, for strength, agility, swiftness of motion in ascending or descending and moving every way. Thus shall their bodies be raised, and united to and possessed of their own perfect Souls or Spirits for ever, being both moved and carried a∣bout by the divine power.
• 2.* 1.1807 Being so raised and made spiritual and glorious in Soul and Body, they shall in a moment ascend, and meet the Lord in the Air, and so be ever with him; yea, come along with him to that great Battel, in which shall be no carnal Sword, no confusion, no garments of any Saints rolled in blood; and yet the perdition and destruction of ungodly Men; yea, of all that then will not serve Christ and his people; yea, all the Saints with him shall have this honor, To execute vengeance upon the Heathen, to binde their Kings, &c. as is said.
• 3.* 1.1808 Yea, they shall also be with him, and see the natural Seed of Abraham that are at that time found surviving of the whole twelve Tribes of Israel from all the utmost parts of the World, come into their own Land; yea, then will that be fully performed that is promised, 2 Sam. 7.10, 13. Isa. 11.11, 16. Jer. 31.8, 9. And they shall not onely see this, but they shall also see of other Nations come in together with them, to worship God, as Egypt and Assyria, and of Moab, and Ammon, and Elam; yea, of all Nations that shall be left living upon the Earth, Psal. 66.4. and 89.9. O joyful sight! what can this be to such, as love God, less then life from dead, and ravishing and satisfying joy? and yet this is not all: for then also being with the Lord, they shall themselves receive of the Lord the full of the Covenant and Testament, he in the day of grace was for and to them, being the Mediator of that Testament in their behalf, & the Minister thereof, giving in a spiritual first fruits to their Spirits; but now openly making it in performance both to Soul and Body: and they shall also see it made with the whole house of Israel, as it was fore-made for them, with their Fathers Abraham, Isaac, and Jacob; yea, in a fuller sense, be∣cause not to be looked and waited for by Faith then, but to be en∣joyed in performance, both to their Fathers and them: so as they shall then all know the Lord, and there will be no more any re∣membrance of their sins by him; they shall have no more any hun∣ger, thirst, pain, or any sorrow.

• 4. Then also shall they see Jerusalem, that great City,* 1.1809 the praise of the Earth, the Throne of the Lord, a quiet Habitation; yea, then and there shall they see Jesus Christ in his glorious Body, The Son of David, The King in his Beauty and Glory, sitting upon the Throne of David his Father, and ruling be∣fore his Ancients gloriously in Jerusalem, and over all the Nations and Kingdoms of the Earth under the whole Hea∣vens; then shall they see the good of his chosen, and rejoyce in the gladness of his Nation, and Glory with his Inheri∣tance; for then they shall have a new Heaven and new Earth, wherein dwells Righteousness, the Creation restored to its purity, the light of the Sun, as the light of seven dayes, the Earth bringing forth plentiful encrease, and all Creatures at peace among themselves, the people among them all righteous, and not one suffered to live among all Nations that shall rebel against them, & all Righteousness, and Peace and Prosperity streaming among them, through the blessed Restau∣ration by, and Government of the Lord Jesus Christ the King.
• 5. The Tabernacle of God, Jesus Christ in whom the ful∣ness of the Godhead dwelleth bodily, and the holy City,* 1.1810 (which are these that have died in the Faith being risen, and meeting the Lord in the Air) comes down from Heaven, in which God then dwelleth with Men, having made all things new; and now shall these Children of the Resurrection, be Kings, and Princes, and chief Rulers in the Commonwealth of Israel, and shall judge or govern the World, and rule the Nations, and so raign in this flourishing Kingdom, with Christ on whom they have believed, and with whom they have suffered; yea, now the Lord Jesus, the King of Kings, as he hath secured them from any hurt by the second death;* 1.1811 so he will give unto them to sit with him in white raiment on his Throne, and give them a new white Stone, with a new Name, (even of Victory) in it, and to eat of the hidden Manna, and of the Tree of Life; yea, also Rewards ac∣cording to all their services and sufferings for his sake; yea, the Kingdoms under the whole Heavens, shall be given to the people of the Saints, Dan. 7.27. Rev. 21.24.
• 6.* 1.1812 Their exercise shall be a joyful and continual Sabbath-keeping with the Lord, in singing Hallelujahs and new Songs

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• of praise: and all Nations shall acknowledge them, The be∣loved and blessed of the Lord;* 1.1813 yea, they seeing Christ as he is, and as they are seen, they shall be like him; but how glo∣rious this estate will be, is not yet manifested, and so beyond our conceptions; but onely that we know that we are now Sons, and that in a measure, we shall be then like him in glo∣ry. And all these things may be seen more at large before, in Part 2. ch. 18.

III. For the Promises to be performed to them when Christ shall have finished the work of the Davidical Regiment, raised and judged all the Serpentine Seed, and cast the Devil and his Angels, and all the Enemies, the wicked, into the Lake of Fire; and then delivered up the Kingdom to God, even the Father: the Promises to be then performed, I finde no other but an Ascension or encrease of this happiness and glory, in God being All in all: onely this I finde, That the Kingdom shall never end,* 1.1814 never pass to another people, they shall be ever with the Lord, and everlasting joy shall be upon them, and they shall be in everlasting life for ever, and for ever; on∣ly the administration of the Government is exalted or ascend∣ed higher, so as God is All in all: in whose presence is fulness of joy, and at whose right Hand are pleasures for evermore: that this is, and that so it shall be, is exprest, and so most cer∣tain and sure; but what manner of glory it will be, is not yet revealed, nor will be till Jesus Christ come and take unto him his great Power and Raign.

And these be part of the Promises made to Believers, to be performed to them,* 1.1815 after they have finished their course, and at the coming of Christ: and if Believers do well minde these Promises,* 1.1816 it will cause all services & sufferings for Christ to appear but a little matter to be born; yea, it will lead to count sufferings for Christ greater riches then all the treasures of this World, and strengthen them to endure, as seeing him that is visible; in which, while these Promises are believingly viewed,* 1.1817 our afflictions will work for us, a far more exceeding weight of glory; yea, should temptation come so fiercely, as to dazle the eye,* 1.1818 or daunt the courage of our believing, so as we fainted in the exercise of our Faith; yet the minding of these Promises, sealed by him that shed his Blood for us,

would make us cry to him in that fainting, and he would hear us, and help us, comfort, and enable us to comfort our selves in his word. And will they not then allure and help to perseverance? Surely, Yes.

And thus I have briefly hinted the Promises of God through Christ to Mankinde, to Mankinde believing, to Be∣lievers in each condition, and to them; and Promises to be received after this life: which heartily believed, it would lead to cleanse from all filthiness of Flesh and Spirit,* 1.1819 and to perfect holiness in the fear of the Lord; it would lead to perseverance, and to cause to long and wait for our House from Heaven.

In all which we see, That the Promises of God, and the Purposes of God, and the Testimony of God concerning Christ, are all one and the same Doctrine, declare the same thing, the same minde of God by diversity of expressions, setting forth and closing together in one and the same Truth: and so, as the knowledge & usefulness of and in any one, will be found the same of and in each and every one; yet I, to e∣vidence this, will a little go over what hath already been shewn, in usefulness of the Testimony of Christ, and of the Purposes, to shew how we are taught the same in the Pro∣mises, and how the knowledge of them, as hath been set forth, is helpful to us in many things.

CHAP. 6.

How this knowledge of the Promises is instructive to us about understanding some Sayings of Scripture.

1. THis will help us to understand that saying, 2 Pet. 1.4. Whereby are given unto us exceeding great and precious promises, that by these you might be partakers of the divine nature, &c. It is evident, That in this and the former Verse,* 1.1820 Peter was declaring the Furniture given him by God for his Mini∣stration, as was Paul's course oft, in beginning of his Epi∣stles:

and both his Furniture and Mission for the same end, that Paul had his: and so in the former Verse he tells us, That the divine Power of Christ,* 1.1821 and so of God in and through Christ (which was the Holy Ghost inspiring them with the Testimony of Christ) hath given unto them all things (pertaining) unto life and godliness: To life, that is, to forgiveness, quickning and life; and being enlivened, to godliness, to right worshipping of God, and living to him, an=d uniting and conforming to him:* 1.1822 and all this, he saith, the divine Power gave them, through the knowledge of him, that is, in the Testimony of the Righteousness of God, and of our Saviour Jesus Christ:* 1.1823 which the divine Power shined into their hearts in the face of Jesus Christ, who hath (saith he) cal∣led us by glory and vertue, or to glory and vertue: whereby, or by which divine Power and Spirit in the knowledge of Christ, according to the Testimony put in our hearts, are given to us (that is, for Ministration, and to minister with) exceeding great and precious Promises, that by these ministred by us, and heard and believed by you) you might be Partakers of the divine Nature, that you in hearing, might believe; and in believing, being convinced, and brought out of darkness, might receive the light; and so believing in Christ, have Fel∣lowship with, and partake of the divine Nature: and so the Promises here appears to be the same with Gospel-Testi∣mony, and the several Heads or Branches of Promises fore∣mentioned. Consider it well.

1. For fallen Man, the Seed of the first Adam, that are under sin and death, that they may attain to life and godli∣ness, receive forgiveness, and be accepted into favour, and become of the spiritual Seed, &c. Needful it is, That in that Nature of Man, sin be condemned and punished, blood shed, death and curse suffered and overcome in the same Na∣ture, risen, just, ascended, and offered to God a Sacrifice, so as Aronement be made, Redemption obtained, Spirit and E∣ternal Life received in the Man, to send forth, that Men might believe;* 1.1824 and that whoever believeth on him, may re∣ceive forgiveness, and life. And such a Saviour God from the beginning promised to Mankinde; and after more expli∣cately to Abraham, and by the Prophets: and Jesus Christ

that died and rose, &c. is this very Promise fulfilled, as God hath now fulfilled this Promise in raising him from the dead,* 1.1825 &c. and so set him forth in the Gospel: and this Jesus so set forth, is the Way of approach to God, The Propitiation for sins, The Foundation, The immortal Seed, The Bread of Life, The Elect of God, The First-begotten, and First-born Son of God; that all that believe in him, may through him approach to God, receive forgiveness, be united to, and built on Christ, and so become of the same seed, born of God, a Son of God, by vertue of the Death and Resurrection of, and union with the Son of God. And this fulfilled Pro∣mise,* 1.1826 and so the Promises under this first Head or Branch of Promises (of things done) are exceeding great and precious, and to be held forth as the Promises of God fulfilled, that in believing Men might be begotten by, and born of the Word or Promise: so that to conceive or suggest to any, a∣nother Seed, an elect Company for whom this Seed should come and die, is altogether erronious; there is but one bles∣sed Seed in which blessing is, and that is, the Seed of the Woman, of Abraham, in which is blessing.* 1.1827 And this Seed was not a People for Christ to die for; but it is Christ dead and risen; and by his communicative vertue, all those that through Grace are brought in to him, and united to him, as such a Seed: to bring Men in therefore to be of this Seed, this Promise fulfilled in him is to be preached.* 1.1828

Indeed, to witness this of Christ, that he is dead and risen again, and alive for evermore, that whoever believeth on him, may live; if it were not so indeed, would be a false witness-bearing of God, and so a vain preaching; and so likewise to preach this, as good News, and Gospel, to any, for whom Christ did not indeed die, and rise,* 1.1829 and give him∣self a Ransome; so as there is forgiveness and life in him for them, that they might believe, and in believing, re∣ceive the same; were a false witness-bearing of God and Christ, of which the Apostles freed themselves, when they preached this to Jews, to Gentiles, to all Men where-ever they came; affirming the same for Truth: and so this the first Promise, in which the Foundation is held forth, and the immortal Seed effused; and so Peter preached this Promise.

2. That sinners, ignorant, blinde, weak and dead Men, may be enabled to believe; and so come upon this Foun∣dation, and be united to, and quickned and born of this Seed, and so partake of life and godliness; and therein, of the divine Nature; needful it is, That this Foundation be discovered to them, and light shined on them with some spi∣ritual fervour and power, opening their eyes to see, and moving in their hearts, that they might believe; testifying to them, That if they in seeing see, &c. following Grace shall flow into them, enabling them to believe; and that in believing, they shall receive Remission of sins and life, and that this is the very end of God in sending forth the Gospel to them: and all this God hath promised, and is doing, as hath been shewn in the second Head or Branch of Promises: and this Promise,* 1.1830 with the Promises contained in it, are given in the Gospel also to be preached; yea, so as in the plain De∣claration of the Gospel,* 1.1831 with invitation of Men by it to be re∣conciled to God, God be affirmed to be fulfilling these Pro∣mises also; reaching forth his hand to such a Performance, that Men might indeed,* 1.1832 by that he discovereth in his Son, be∣lieve, and so be built on the Foundation, united to, and born of the immortal Seed; and so the Preaching is said to be for this end, to enlighten and save, and the hand of the Lord to be with them, and do this work in this Ministration: and so God is affirmed to beseech in their beseeching by the Go∣spel: yea, in the Ministration of the Gospel of Christ risen from the dead, to be giving Faith to all Men, to be giving the Bread of Life, drawing with the Bonds of Love, and the Cords of a Man; taking the yoke from off the Jaws, and laying Meat before Men, to give Light to them that sit in Darkness: whence Peter, confident of his Master's Truth in his Word, Mat. 28.20. Joh. 15.26, 27. doubted not to affirm, That they preached the Gospel with the Holy Ghost sent down from Heaven; and, That the Holy Ghost did also witness of Christ in their witnessing: and so these Promises were also exceed∣ing great and precious, which they had also to preach: so, as whoever, as Light came discovering Christ, and opening their eyes to see, did but then and so behold him, this Word would work so in them, that they should by him believe on

him, and so be enlivened, and partake of divine Nature; and so through this Promise received, united to the former Pro∣mise fore-fulfilled, and so born of that Promise fulfilled, through this Promise now in performing.

3. That these weak Believers and new-born Babes, may be more and more built on Christ, and grow up in him, and so live through him, and so have life more abundantly, and be and live godly in partaking of the divine Nature, in Interest, in Union, in Fellowship, in Usefulness, in Conformity, and in assured Expectation of a compleat Enjoyment in due season,* 1.1833 needful it is, That following Grace be vouchsafed to them, o∣pening to them the Inheritance, and affording them Blessing in divine spiritual Presence, in all their spiritual Frames and Services, in their Temptations and Sufferings, in their A∣biding, and for their Abiding, and assuring them of Help and Preservation to the end, and the Inheritance in its sea∣son; which are all given us in the Gospel, and set forth in the third Head or Branch of Promises: and these Promises also, be exceeding great and precious, and Peter had them also to preach to the same end, and so did, these being the Promises, to the Hope whereof Believers are by the Word begotten and born. And so of the Promises given them.

II. This will also help us to understand Rom. 9.8. The Children of the Promise are counted for the Seed. In that by that said, it's cleer, both who be the Children of Pro∣mise, and in what sense they are said to be born of the Promise, and so of VVater, and of the Spirit; yea, of God, and from above; which onely they are, that being born of the immortal Seed, are reckoned one with it, and so after it; and so counted for, and are the spiritual Seed.

1. They are born of the Promise, that is, of Christ pro∣mised to be the Saviour; which Promise is now fulfilled,* 1.1834 and he so held forth therein, as The Propitiation, The Founda∣tion, The immortal Seed, The Word of the Lord; that the Love of God appearing in him, they beholding, are by him begotten, quickned, born; and so are accounted his Gene∣ration. This the Promise of which borne.

2. They are born through the Promise, that is, the Pro∣mises

God hath made of filling Christ with Spirit, (which is done) and sending forth Spirit through him,* 1.1835 to open the eyes of the blinde, &c. and so to allure and bring in to him: in performance of which Promise in the heavenly Call, the Word becomes effectual in the heart of those that in hearing hear;* 1.1836 and so prevails with them to answer the Call, in be∣lieving that set before them in the first Promise seen ful∣filled, which therein quickens them, and brings them forth to the birth; and so of that Promise through this Promise, they are born.

3.* 1.1837 They are in this Birth born Heirs, to the Hope of the Pro∣mise, even the Promises of and pertaining to the Inheritance.

And these Promises coming all from above, being all the Fruits of Free-Grace, The Love of God shining through them all, and the Spirit of God breathing in them all, they that are through the Promise displayed, in displaying, born of the Promise displayed,* 1.1838 to the Hope of the Promise confirmed in him displayed, which is Christ the Son of God, and the Fountain of Spirit and Life, they are rightly said to be born from above, of Water and of Spirit, and so of God; and that so born of the Spirit, is spiritual; and they are in every respect of the Promise, truely called, The Children of the Promise, being born of the Promise, through the Promise,* 1.1839 to the hope of the Promise; and so both called, and are, The Children of the Promise, of the Free-Woman; and these, all these, and none but these, are the Seed, and counted for the Seed: and so the Apostle Peter avoucheth them also. These were before this, another Seed, even E∣nemies, the Seed of fallen Adam, for whom Christ under∣went the Curse: and he himself is the promised Seed, in which blessing is for others, even as he came of Man, and in Man's Nature died, and rose, offered the Sacrifice, made the Atonement, and is filled with the Spirit of Life, even the spiritual Man, not the first but the second publick Man: so the promised Seed, that in being so made known, sinners may come in to him, and receive pardon and renewing; and upon that account, may in Union with him become of the same Seed. And these so one in and with him by Faith, are The Seed, God's elect Seed: and surely, God hath no

Elect among the Sons of Men, but this Seed; yea, none but these counted for the Seed. Therefore for any Seed or E∣lect to be counted for the Seed, before the consideration; yea, Acceptance and Vertue of the Death and Sactifice of Christ, for him to die and offer Sacrifice for; and then, in due time to call those that were God's Elect Seed before, to be born again, is such a Dream, that it is a marvel any waking Men should be taken with it, and not rather hold fast to the Scripture-Language, That those that are born of the Free-Woman, The Children of the Promise, are the Seed, and counted for the Seed.

III. This will also, with that Discovery of the same in the Purposes, help us to understand those places, Psal. 69.28. Rev. 3.5. & 22.19. about which, so many, through unbe∣lief of the Gospel, puzzle themselves: for The Promises of God, of the first and second Branches, to Mankinde fallen, to sinners; which also opens the Purposes of God as or∣dered in his Counsel for saving sinners, both declared in the Testimony of Christ in the Gospel, according to Purpose, Promise, Testimony of God, holding forth Mercy, Forgive∣ness, and Life to Mankinde, sinners, that they might repent, believe and receive it. In all which it appears, That in the Gospel there is a Book declared, which may be, and truly is called, The Book of the Living, The Book of Life;* 1.1840 out of which Men may be blotted; yea, their Name blotted out of it, and their part taken out of it; and so they were once written therein by these Names, Men, sinners, ungodly, un∣just, Enemies, lost Ones, because Christ died for such, and came to save such: and there are Declarations of Mercy, & Promises for such, He gave his Flesh for the Life of the World, & giveth life unto the World, (which yet is nowhere called eternal life, though that they might come to that) and as by his own Righ∣teousness in one Sacrifice-Offering, Life was unto all in him, as in the publick Man: so God hath given them all over into his dispose; so God also useth means toward them to lead them to Repentance that they might be saved. Whence also the Life in Christ is called the Light of Men: and so while he conti∣nueth in means, to strive with them, and they be still joyned to all the living, there is hope; and while they remain thus,

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though no-better, yet if not no worse, they are yet written among the living, and their Names as Men, sinners, lost Ones,* 1.1841 are yet in this Book of life, though yet they are not writ∣ten with the Righteous, they are not written in the choice sense, in The Book of Life of the Lamb, not written in Heaven, in the secret and Congregation of the Righteous: for none are so written in this Book, but the Congregation of the first-born, the Believers on Christ, that are born of God, of Water and the Spirit, whose Names are, Faithful in Christ, Lovers of God and Christ, and one another, new Creatures, Saints, Brethren to Christ and one another, Sons of God by Faith, Overcomers of the World, &c. which Names were never yet on these other. And when the Pro∣mises of the first Head are held forth, and the Promises of the second Head in some measure performed to these, and they then persist resisting and opposing till they be reprobated and given up,* 1.1842 then begin they to be blotted out of the Book of the Living, or that Book of Life, in which Mankinde as sinners are written; and yet by corrections and renewed strife, there may be a recovery; but if against that also, they still persist in their Rebellion till wholly given up and repro∣bated, then are they wholly blotted out, and shall not be recovered to be written with the Righteous: and the Names upon them then, are, Reprobates, Sons of Perdition, that willingly reward him Evil for Good, and Hatred for Love, The Seed of the Serpent, The Children of the Devil, set with full Purpose to do his Will: which Names, neither are, nor ever were in the Book of Life, in the first or second sense;* 1.1843 nay, in the second sense of the Book of Life, Un∣believers, Unrighteous, Adulterers, Fornicators, Wantons, Thieves, Murderers, Lyars, Blasphemers, and Worshippers of the Beast, and such-like; with those Names never were, are, or shall be written in the Book of the Life of the Lamb, among the Righteous; but onely the Names forementioned of new Creatures,* 1.1844 &c. and the Promises are to such as over∣come, they shall not be hurt of the second Death, nor their Names blotted out of the Book of Life; and such may rejoyce that their Names are written in Heaven; yea, and discern their Brethrens Names there written also, and rejoyce for the

same, being Heirs together of the Grace of Life; and so of the Promises mentioned in the third Head or Branch of Pro∣mises.

IV. This Consideration of the Promises of God to fallen Mankinde, sinners in the first and second Consideration, and his Purposes alike ordered, and the Testimony of Christ in the Gospel, declaring and witnessing the same, will keep us from wresting, and lead us to a profitable understanding of that in Act. 13.48. As many as were ordained to eternal life, believed.

This some, to favour some Opinion, wrest to mean, as many as from eternity were in their persons absolutely decreed and elected to eternal life, believed: so leaving all the rest of Mankinde, but that elect number, as from eternity decreed to be damned: a harsh and untrue position, cross to all the plain Declaration of the Gospel, and the Purpose of God in giving and sending his Son, and causing him to be preached, and the Promises of God to fallen Mankinde, sinners in first and second Consideration, and to the Holy Spirit's Discovery of the Elect, and those that are counted or the Seed; and cross to the Text: for if as many as were or∣dained, as they say, from Eternity decreed to eternal life, did then believe, then was there no more to be converted, and that would not have filled the Disciples with joy, nor would the Word of the Lord have been farther published to others still there: it were better to acknowledge such a Sentence deep and difficult, and wait till we be helped so to understand it, as agreeing with the Testimony of Christ, then to fancy a sense quite cross to it all, as this appears to be; nor is there a word here to countenance it: for it is not said, As many as were from Eternity ordained to eternal Life, be∣lieved.

If any say, It must be so taken, because of the contrary saying in Jude 4. Who were ordained of old to this con∣demnation:

I answer, They mistake both places; for the word in Jude 4, is either forewritten, or ordained of old; which is not so far as from eternity; no, not in the works of God. Israel said, The Lord bath appeared to me of old: which could not be from eternity,* 1.1845

though far off in many Ages past; and so this fore-writing and Ordainment of old was fore-written by the Prophets. And two things are note-able in Jude 4.

First, Who they were that were thus ordained: and that is,* 1.1846 not particular Men, as Adam's Sons fallen considered; but such as to whom Grace hath been extended, and Light o∣pening their eyes to see, and so called to yield to the Teach∣ings of it, and they willingly close their eyes, and pervert the Tenders of Grace, and abuse it, to take Liberty to satisfie the Flesh; and in that sense ungodly: and that such as so considered, are ordained to stumble, is fore∣shewn.

Secondly, note what that is, they are here said to be or∣dained to, and that is, to be the Tryers, Exercisers, and Ad∣versaries of the Saints, in contending against their Faith; and so to this Judgement, Contention or Condemnation, to be also contended against by the Saints;* 1.1847 which Ordainment and fore-writing is declared of old, and may be read: and such as persist in the ungodliness are ordain'd to the vengeance of eternal fire, and not else, as that whole Epistle shews. And this Jude 4. speaking of a direct contrary Ordainment to that Act. 13.48. helps to a right understanding thereof, namely, That such as, when means of Grace and the Call of God therein is extended to them, and light so given as they are brought to hear and understand, and they do in hearing hear, and in seeing see, and so receive and like the Reproof and Call; such are ordained to have Christ made to appear more precious to them, and so believe, and in believing to have eternal Life, as hath been shewn both in Purposes and Promises,* 1.1848 Part 5. Chap. 1. which helps to understand this: and according to the Testimony of Christ, and the Purposes and Promises set forth in the Gospel, is this to be understood. And for the words in it,

1. Some accounted well skilled in the Greek, say, It's thus to be read:* 1.1849 As many as believed were ordained to eternal Life. Which however the saying and sense in it is true, and safe to be received as Truth, (which the foresaid contra∣dicting sense cannot be) for this agreeth with the residue of the Gospel, and the Purposes and Promises of God. But

grant this Saying to be not fit and proper in this place, as o∣ther skilful Grecians say it is not, yet if we look well into the words as used in Scripture-Language,

2. If we should take ordained, as some press for it,* 1.1850 to be pre-ordained, or ordained of old, or fore-written; yet the sense is given us in Scripture to be, That God hath ordained, that when he declares his Grace in Christ, and therein opens Mens ears to hear, and their eyes to see, and puts forth his hand in his Call, moving at their hearts, that such as then by the Grace extended, do in hearing hear, and in seeing see, and so receive his Words, more Grace shall flow in to them, so as they shall be∣lieve and have eternal life: and so it stands well here, As many as were ordained to eternal life, (that is, were so pre∣pared by the Grace extended) believed. This shewn in Pur∣poses and Promises.

3. If we take ordained, (as some skilful in the Greek say, The word signifies) for ordered or fitted; and so for an act of the following Grace of God, where his preventing Grace was not rejected, but entertained; and so such as harden not their hearts against preventing Graces, but receive and own it, to them more abundant and following Grace is given, and so they fitted to prize, accept, and receive Christ,* 1.1851 in whom eternal Life is, and so to accept and receive it in God's way; and so being ordered, inclined and fitted for eternal Life, they do in that gracious Operation, believe. Just as it is said of Despisers of the Word, and Resisters of preventing Grace, They cannot believe, They put away eternal Life from themselves, as is seen in the Verses before this Text: And so likewise when in this preventing Grace, the Lord Je∣sus was held forth to be a Light to the Gentiles, and God's Salvation to the ends of the Earth; which is the same with The Propitiation for the sins of the whole World, The Savi∣our of the World, that died for all, and gave himself a Ran∣som for all; and upon that ground,* 1.1852 all the ends of the Earth called to look to him, and be saved: when this was thus held forth, the Jews that had fore-despised this held forth to themselves, did now much more despise and reject it also, when held forth not onely to them, but to the Gentiles also, even all that came to hear. But the Gentiles were glad, and

accepted the Message and Call, and counted it good; and they glorified the Word of the Lord, that is, they prized, it highly, praised it, received it, yielded to and turned; and these so glorifying the Word of the Lord, even that Word which the wrested sense crosseth, were ordained, ordered, and fitted to receive eternal life, and they believed. Whereas the Despisers not so ordered and fitted, believed not. And it is not said, That every particular Jew (though probable the most of them) did reject; nor that every particular Gentile (though many of them) did believe: but as many as did like the Doctrine, were glad of it, and glorified it; so many as were so ordered and fitted (to shew the efficacy of the Word in such ordained Ones) believed. And this sense a∣grees with the Testimony of the Gospel, and the Purposes and Promises therein 〈…〉〈…〉 with the Words and scope of the Text.

4. If we take ordained, 〈…〉〈…〉 ep••red, ordered, and fitted, (as some do) it agrees well with the place and other Scriptures, and all foresaid: this being the most usual and ordinary way of God's proceedings, that according as he gives some e∣vidences of his goodness to all, and calleth all; so they that as his Grace in any measure, openeth their eyes, and giveth them to discern that he is, and that he is gracious; and moveth them so far to believe him gracious, as to seek after the knowledge of him, and life from him; they that then hold the Truth in unrighteousness, and are disobedient, &c. he leaves to farther stumbling,* 1.1853 and they are under wrath and great danger of perishing, and so oppose farther light when it comes. But they that when his Grace is so far ex∣tended, do by it abide in it, and are making out in seek∣ing farther to know him, and receive life from him; these shall have more, and are accepted of him, and ordered or fitted to receive readily farther Light when it cometh; and such in all places were first Receivers of the Gospel: so such as received John's Ministration, were prepared, and readily received the Ministration of Christ following: and such as rejected John's Ministration, received not Christ when he came: and among the Gentiles, those that by lesses light and means were yet according to it, fearing God, more

was given to them, and they readily received it. And some such very like were in Macedonia: For, Come over and help us, might be a voice suited not onely to the needs, but to some kinde of desires in the hearts of many: and though by pur∣chase, all are his, yet it's most probable of such prepared ones he speaks, when he told Paul, He had much people in Corinth: and such appears to be here in this place;* 1.1854 for it is said, The Gentiles besought, that these words might be preached to them the next Sabbath:* 1.1855 And then came almost the whole City to∣gether to hear the Word of the Lord: very like that of Cornelius and his Company: and such when they heard, being so graci∣ously prepared, did readily receive and believe. And this a true sense agreeing in one with all the former: so that every way in belief of the Gospel, the sense is cleer, and in eve∣ry acceptation of the Word, meeteth in one true and full sense.

5. Yet if we shall, as some do, take ordained, for election, or im∣plying election, though there be nothing in the Word, or in the text, or in precedent or consequent words to lead us so to do,* 1.1856 or justifie us so doing; yet if we so do, and take Election in the sense the Scripture useth it, then Ordaining, as implying Electi∣on,, signifieth something more then meerly elected, even Ordi∣nation, Constitution, Preparation, Furniture, and Consecration of the Elected: and so the word is sometime used concerning Jesus Christ, and all those chosen in and by him to eternal life; and the same thing meant by such ordaining, is also ex∣prest in other terms, as making meet, &c. And surely in some respect, and of some, this sense may be so taken here, as it will well agree with those formerly mentioned, and in∣clude them also: But the Spirit of the wisdom of this world, opposes this sense with Rhetorical flourishes and lashes, cal∣ling it non-sense; saying, It is all one as to say, as many as believed, believed. To which it might be replied, Many of them speak more directly non-sense; when they cannot deny, but it is written, God will have all men to be saved:* 1.1857 yet to keep men from believing it, they gloss it thus, All that are saved, are saved by the will of God: and knowing it is written, That Christ enlightneth every man that cometh into the World; * 1.1858 yet to invade the belief of it, they gloss it thus, Every one that

is enlightned, is enlightned by him: yet these Sayings of God himself, and so they in both bring one line of Truth to op∣pose another, and yet would not be charged with non-sense. But we in speaking of Men that are imperfect, are charg∣ed with non-sense, for bringing one line of Truth not to oppose, but as it consenteth with another, and o∣peneth and justifieth another, as there is Truth in, and Degrees of believing. I hope none will say, He spake non-sense that said, They seeing see not, and hearing they hear not,* 1.1859 neither do they understand. And so may we say, Some believe something of the Truth of the Doctrine and Testimony of Christ, and have so seen and heard, that if they did abide in, and minde that they have seen and believed, they should know the Truth, and be made free by it, and so be ordained and fitted to eter∣nal life,* 1.1860 and believe on him, which yet they did not: But these mentioned Act. 13.48. did (which was not or∣dinary with all at other times) at the very first hearing the Gospel given to them, even so to believe on Christ: which appears to be more then ordinary, even a won∣derful and special Grace, affording Instruction and Encou∣ragement to plain Gospel-preaching, when it is most fierce∣ly opposed, as here it was; seeing in such seasons, the Lord does more abundantly pour out of his Spirit in giving Testi∣mony to the word of his Grace. And so taking believing here in this sense, of such a degree of believing, as in which they were chosen, and filled with the joy of the Holy Ghost, it gives us cleerly to understand and minde,

I. The abundance and power of Spirit, that went forth in this Word,* 1.1861 when so despised by great Ones, and preached by traduced Ministers, to the hearts of all such as attentively heard it.

II. The unfeignedness and effectualness of the Faith, in the very beginning,* 1.1862 and at once wrought in such as received the word, when it was so despised and opposed.

III. The evidencing the effectualness of their Calling and Election in the beginning,* 1.1863 and so in this season such abun∣dance of Grace given and received at the first; and not only so, but at the first also so shewing forth it self, as was not at all

times, nor to all usual; now no feigned Believer, now none that believed, and were not yet made upright and free; nay, none here that staggered; but all so believing, as ordinarily others came to by degrees, but such a Blessing as might encourage Ministers of the Gospel to hold forth the Word of Life in all times of opposition.

Now I leave the sense of the place to every one that believeth the Gospel, to understand as he is helped to conceive; knowing that all will meet in one, and preserve from stumbling and wresting, if Gospel-Purposes and Pro∣mises be heeded: yet I shall mention a little farther use of them.

CHAP. 7.

Of some usefulness concerning those to whom Promises belong.

THe knowledge of the Purposes of God, and so of the Promises (which are Revealers of the Purposes) in the three several Heads forementioned, will lead us to see to whom the Promises belong; and to whom and in what order they may be proclaimed, preached and applied, without any doubt, or equivocation, or cloak for an evasion, as the Promises under the first Head declared as fulfilled, to be held forth to all Men for good; yea, though they believe not, yet to affirm them true and good, and done for them that they might believe: and the Promises un∣der the second Head held forth to all Men as true and good,* 1.1864 even for them, so as they have yet an Interest in them, and he will perform; if in performance of them their eyes are opened, &c. they do in seeing see, &c. they shall be saved, brought out of darkness into light, and so en∣abled to believe, and in believing, receive Remission of sins, Life, Justification: and so these of both sorts may be thus affirmed as Truth, to all Men, to every Man, to sin∣ners;

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yea, to sinners, as sinners; and they hereby be∣seeched to repent,* 1.1865 believe, and be reconciled to God, with assurance of Blessing in their believing, Acceptance of, and yielding up to this Grace, praying them to re∣ceive it on that Ground. But the Promises as under the third Head, though to be preached to sinners, and in the hearing of sinners, to allure them to become Be∣lievers, yet not to be applied to any unbelievers, as that in which they have an Interest, though in believ∣ing they might come to have an Interest. But these Promises are in respect of having Interest, to be ap∣plied onely to Believers; and though to them, as yet also in some sense sinners, yet not to them as sin∣ners onely, but as also Believers, and in Christ, and Heirs: of which, enough hath been said, and more needs not; but onely a word to shew the mistakes of some, that would cut off all the Promises of God from appertaining to any but The Elect, The spiritual Seed: alleadging there is an Israel, and an Israel; a People, and a People: and all that are of Israel, are not Israel, (that's not the spiritual Seed,) but the Children of the Promise are counted for the Seed. All which is very true; but the inference is very false, That all the Promises per∣taining to life, pertain to, are made and belong onely to this choise Israel, and spiritual Seed, and not to the residue of Israel, and people; for Paul speaking of Isra∣el, including them that stood out, for whom he was in great sorrow,* 1.1866 saith, That to them were committed the Oracles of God, That they are Israeclites, to whom pertaineth the Adoption, and the Glory, and the giving of the Law, and the Covenants, and the Promises: nor doth he say, That those to whom the Promises are made are counted for the Seed: for then there needed no being born by or of the Promises, to make them so. And Isaac, the Son of the Promise, was conceived and born of a Promise; yea, a Promise made to Abraham, before he had any being, and believed by Abraham and Sarah; so the Promise is surely confirmed in Christ, and believed by the Church, and held forth in the Go∣spel,

even for and to sinners: and when in perfor∣mance of the Promises under the second Head, the eyes and ears of Men are opened, some in seeing see not, &c. and so are not born of the Promise; yet those that in seeing see, the Promise becomes effectual in them, and they are born of it; and being born, they see their be∣nefit in it,* 1.1867 and Interest in that Promise to the hope whereof they are born, as Isaac also did: and were there no Promise made for and to sinners, as sinners, e∣ven such as are not yet Children of the Promise, that by the Promise believed and held forth by the Church, they might be won in, conceived, and born of the Promise, how should the free-Woman come to have any more Chil∣dren? which certainly she shall.

True it is, Men may be said to be Children of the Prophets, and so of the Apostles, and so of Abra∣ham, and so of the Church, and so of the Covenant and Promises God hath made with the Fathers and the Church,* 1.1868 while they are nurtured and brought up under the Doctrine, Law, and Ordinances given by them, and continue in that Profession: but then so was all the Is∣rael, or Jews, that yet were unbelievers when Paul wrote; yea, cleerly distinct from true Proselytes and Fearers of God, and charged with putting away eternal life from themselves: and in this sense, as all Israel under that Tuition, so all Christians under Gospel-Ministrati∣on and Ordinances, are such Children, and Promises belong to them, and are to be preached to them; and yet still those that are born of the Promise, are the Chil∣dren of the Promise, that are the spiritual Seed, and count∣ed for the Seed, and have the Promises to preach to o∣thers: which known what they are, will direct in the preaching them. And by that hath been said of the Testimony of Christ in his Oblation, Mediation, and coming again, and of the Purposes of God concerning Christ, and concerning Mankinde fallen, and concern∣ing Believers; and lastly,* 1.1869 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,* 1.1870 to repent and believe, and to confirm the Faith of Believers, and to lead ••em to the assu∣rance 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 Testi∣mony 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 per∣tain to life and godliness, and so to Salvati∣on. And therefore I shall endeavour to set them forth as upon search, in and by the Scripture under∣stood according to the Testimony of Christ, I finde them ei∣ther made or promised to be made, beginning with those al∣ready 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 else∣where 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 natu∣rally from him, and set him in a place of pleasure, and ap∣pointed 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,* 1.1871 did so frame him to the likeness of God in Righ∣teousness 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:* 1.1872

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 Co∣venant 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, in∣to

Light and Freedom, chusing them in, and building them on his Son, to offer up by him spiritual Sacrifices,* 1.1873 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,* 1.1874 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 free∣ness 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,* 1.1875 hunger (all which was on him that overcame) to weaken or necessitate him to it: and the Truth is,* 1.1876 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 Co∣venant of Grace, Grace obliging, and Grace given lead∣ing; 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 one∣ly Adam in his innocency, but the Holy Angels also from be∣ing under Grace or free Favour. But Adam in the Female first, and then thereby in the Male, listened to the Tem∣pter, questioning the Truth and meaning of the Import of the plain Saying of the Lord, and so let go his Faith or be∣lieving of God's Word, and so eat, and sinned, and fell,* 1.1877 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 of VVorks; for, though Man by sinning lost his Righ∣teousness and Strength, yet God lost not his Authority, nor were all the good things fore-conferred on Adam, less wor∣thy or less obliging then before his fall;* 1.1878 but did as much ob∣lige him still to love both God and his Neighbour, and walk in that love, as before; yea, this Law had that force upon him and in him, which before it had not, to call, and charge, and force him to obey, and to accuse and condemn him for not o∣beying; yea, to charge him with death for his former sin: and unless he could suffer and overcome that first denounced death,* 1.1879 and then fulfil this Law to the utmost, he could not come to live with God again: This the Law and Cove∣nant of VVorks, under which Mankinde fell, and under which all Mankinde once was. Now God did not make such a Covenant as this with Adam at the first; but Man through his willing Transgression fell under it, and by God's just Judgement it took hold of Man, and he was under it. And this is the Law and Covenant under which Mankinde fell in the first Adam, and by which they should have been judged, and were sentenced to the first death; in which, if they had come to suffer it, according to the Judgement and curse of the Law, they could not have overcome it, and risen again; but must have perished in it for ever. But God in his great Love and Pity to Mankinde, found out one that was willing and mighty to step in and undertake this Cure, even his own Son Jesus Christ the second publick Man: of whom now.

II. VVhat the Covenant made with the second publick Man, as he undertook and stood in the place of the first, and so of all Mankinde as fallen, is not cleerly express in any one place, but gatherable in many places of Scripture, and here & there partly express; and to the utmost I can conceive, it was in the first place, in respect of himself, a Covenant of VVorks, even that Law and Covenant, under which the first

publick Man, and all Mankinde in him were fallen, and that also, by which their weakness they were liable to be under for a time, and so he was made under the Law,* 1.1880 to do it and live. And upon the account of his fulfilling and satisfying this whole Law for Mankinde, then a Covenant of Grace and Glory for himself and all his spiritual Seed: and both these may be seen in the former mentioning of the Purposes and Promises of God concerning Christ. I shall here onely briefly collect a little thereof.

1. Upon the part of the Word, the Son of God, that he must descend, and lay aside his great Glory for a time, and a∣base himself to be made flesh, of the Seed of a VVo∣man, of the Seed of David, Abraham, Adam; and in the similitude of sinful flesh, a very Man, subject to humane in∣firmities, sorrows, temptations, all except sin; and so a very Man, in the form of a Servant; and then in that very Nature and Person, while in his weakness, fulfil the Law of Righte∣teousness, in the Love of God and Man, and overcome, and put to flight the Tempter; and then die for 〈◊〉〈◊〉 sins of Man∣kinde: and in that death suffer the Curse of the Law due to Mankinde; and through sufferings overcome death, and the Devil that had the power of death, to terrifie Man with∣al: and so, as the publick Man, rise just and free from all the sins that were charged on him on the account of Mankinde, and so for their Justification from their charges of the Law, under which they were fallen. And this being done with the Vertue of his own Blood, Death and Cross, to enter in∣to the Heaven, to perfect the Atonement for all the sins Mankinde, through the first fall, was fallen into; and to procure by Vertue of his Blood, pardon to bestow on all such as approach to God by him, for all their following sins, and to purchase eternal Redemption, and an Inheritance, by that offering himself in sacrifice to God; and to declare this Righteousness of God in preaching it, and delivering it to certain chosen Witness to open and declare the same to the World.

2. Upon the account of the Father, That he would send him forth, fit him with a Body, and be with him, and help and assist him in all this, &c. All which things are before at

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large shewn and proved, in treating of the Oblation of Christ, and of the Purpose and Promises of God.

And this is such a Covenant, and such a Work, as God ne∣ver put on the first Adam, nor any other but the Son of God, Jesus Christ our Lord; nor was any other able to undertake it, but he; and he willingly at the first undertook, and the Fa∣ther accepted his undertaking, (and so it was then vertuous) and in due season the Father sent him forth, and he hath come, and done, and fulfilled all this to the utmost, that either Man fallen needed, or the Law of VVorks required, or his Father appointed, and is now with God alive for evermore; and the Father hath accepted and ap∣proved him, taken up his well-pleasedness in him, and born Testimony of him, as the Scripture plentifully testi∣fieth.

Now upon the account of this undertaken, (now done and performed) the Covenant of Grace and Glory is also made with him, for himself and all his spiritual Seed; and con∣firmed to, in, and by him.

1. Upon the part of the Father, that he would glorifie this his Son,* 1.1881 even in the Nature of Man, with his own self, even with the Glory he had with him before the World was: That he should be the Lord of all, and have all Men into his dispose, that they might live to him; and the Father will not judge them by that Law he was made under and sa∣tisfied for them, but he shall have the power over them, to extend what ease and freedom, and use what means he pleas∣eth towards them, and raise them out of death in his sea∣son, and judge them all according to his Law, the Gospel, in the means he hath used towards them; and that he will fill him with the immeasurable fulness of the Holy Ghost,* 1.1882 and send him forth in his Name; and in the means he useth, and in the Ministration of his Servants, to draw in People to him; and so to beget and multiply to him a spiritual Seed.

2. Upon the part of Christ, That he will be breathing and operating in the means he useth,* 1.1883 and in the Ministration of the Gospel by his Servants, to call Men and enlighten their Mindes, and open their Eyes to see, and their Ears to hear, quickning and moving their Hearts, as he calleth them,

that they may turn to him, believe and live; and that whoever cometh to him in this his Call,* 1.1884 he will not cast out, but receive them, and give them eternal Life, and raise them up at the Resurrection of the Just at the last Day.

3. Upon the part of the Father again to Christ, That he shall sit at his right-Hand till this Ministration be accomplished;* 1.1885 and that he will beat down his Foes and Enemies, and make them his Foot-stool,, and he shall see his Seed, and the VVork of the Lord shall prosper in his Hands; and he will accept and love all his Seed that believe in him; and love them, even as he loveth him; and that though the Devil with all his Serpentine Seed, oppose his Ministration, and hold out many from coming in to him,* 1.1886 and seek to delude and turn aside such as are coming, and raise up Persecution a∣gainst him in the World; yet his Ministration shall be effectu∣al in many, and he shall see his Seed, and of the travel of his Soul, and shal overturn and judge all his Enemies; and then all the ends of the Earth shall remember and turn unto the Lord, and come, and serve, and worship him; and then he and all his Seed shall have a new Heaven and a new Earth, and shall have the Kingdom, and be in his presence with e∣verlasting joy for ever and ever, as is shewn before in the Testimony of Christ, and Purposes and Promises.

And this is the everlasting Covenant, confirmed in Christ for him and all his spiritual Seed,* 1.1887 and stands fast with him for them for evermore. This was confirmed in Christ, that spi∣ritually was before Abraham, before made to Abraham, and so before the Covenant made with David; for Christ also is the Root and Lord of David: and indeed, the Covenant made, and as made with Christ, is the onely original Cove∣nant, and that out of which all Covenants are derived, that are for the good of Mankinde or Believers; yea, without this, none could have been for the good of fallen Mankinde, and the happiness of Believers.

And for the right understanding of all and every Cove∣nant of God, this is first to be understood, The dif∣ferences between the two publick Men, the natural and the spiritual, The Covenant under which the first

fell, and under which the second was made; and having satisfied upon that account, the Covenant both of Grace and Glory made with & confirmed in him, and so in respect of the business done,* 1.1888 & the firmness of the Covenant made, in view∣ing the publick Men, oppose the second publick Man to the first publick Man; and the spiritual Seed come into the second, to the natural Seed come forth from the first; and so what we have from the one, to what we have from the other; and not in such business oppose the first Adam to the Saints, but to the King of Saints, of whom he was a figure. But now I will endeavour to say what I finde of Covenants derived from this made with Christ, and through him made with Mankinde or with Believers: and so to begin next with Man∣kinde.

CHAP. 2.

Of the Covenant of God made through Christ with Mankinde.

VVHat that Covenant is, That God hath through Christ made with Mankinde, was not so cleerly open∣ed in the beginning, when first made, as since; and yet still it is not so cleerly express in any one place of Scripture, as to be plainly there read; but in searching and comparing divers places together, it is to be found: and so this we finde,

• 1.* 1.1889 That the mercies of God extended to Mankinde through Christ, the preservation and upholding the Heaven and the Earth, and the Creatures in both; and ordering all so sweetly by his providence, for the good of Men; yea, the hinting and rumour of a Saviour extended, through whom all this mercy is shewn: All this doth still, and more oblige fallen Mankinde,* 1.1890 even all Men, to adore and acknowledge this infinite Wisdom, Power, Mercy, and Justice, Love and Goodness of God; and so to fear, love and trust in him,

• with all their Hearts, Minde, Soul, and Strength, and to love their Neighbour as themselves; and to walk in this fear and love, doing whatever the Lord hereby requireth of them: and there is no natural Son of Adam,* 1.1891 that can free himself from being under this Law, since the fall of Adam, nor yet fulfil it; and though God in and by Christ, and so Christ, doth not set Men free from being under this Law in themselves, till his season, nor will judge them in justifying or condem∣ning them by it;* 1.1892 yet there is an usefulness of it that is good in his sight, and profitable for Men, to which his mercy ob∣ligeth; and that is, that by the effects of this Law upon their Hearts, requiring, and excusing, and accusing, they see and acknowledge their sinfulness, and the vanity of their best doings, and so their need of a Saviour, and Mer∣cy through him, that they may so seek after God, and finde Mercy and free-Favour with him: and this sense and use of this Law, is also a part of his Covenant. But to pro∣ceed.
• 2. In the rumor of Christ to come, at the beginning,* 1.1893 there was testified the Love, Graciousness, and Propitiousness of God, in providing such a Saviour, through whom Remission of sins and Life is to be had; so as this engaged to believe him to be gra∣cious, a Forgiver of sins, and a Giver of Grace and Life to such as seek him.
• 3.* 1.1894 The Mercies of God extended unto Men in his Works of Creation and Providence, do witness forth the Truth of that-first rumored, namely, That there is some Atonement and Propitiation with God; and that he, that is so true and righteous, is therethrough gracious and merciful: which wit∣nessing of his Goodness to Men, engageth them in acknow∣ledgment of their own short coming and inability to answer that Obligation, in which they are naturally bound to love God, &c. in this acknowledgement to believe his Graci∣ousness, and therethrough to believe in him for life: and in that Belief, as a Testimony of Love and Thanks to him, according to Light and Strength given, to live to him, and wait for his coming. By all which consider∣ed, we may understand, That the Covenant of God through Christ with Mankinde, in beginning was, and so still is,

• ...
  • 1.* 1.1895 That he would extend Mercy, use Means, and give forth such Testimonies of his Goodness in and through Chrst, the promised Seed, to all men, that they might behold, and in beholding, repent, believe, and be saved; yea, so verily, That whoever did not then repent and believe, it was be∣cause he was then found hardening his own heart, and wil∣lingly refusing. In which God is, was, and will be found faithful for ever; and Refusers left without excuse, when Be∣lievers saved.
  • 2.* 1.1896 That Men should hear his Voice, minde and behold his Goodness, and so believe him to be Great, Righteous, and Gracious, and so fear him, and stand in awe of him; and in this belief and awe of him, to acknowledg the Righteousness of that Obligation, which naturally obligeth them to love the Lord with all their Heart, and Soul, and Strength, and their Neighbour as themselves, and to walk in that Love: and so their own short coming of it, and inability to answer it, and their due and just desert of curse thereby, and inability of themselves to avoid it; and so being abased in themselves, and believing his Goodness and Mercy, to hope therein, and cry to him for it; and so believing in him, in Te∣stimony of Thanks, to yield up themselves, according to light and strength given and received, to live to him; which is the most in this Covenant required.
  • 3. That those, who by the Testimony of his Goodness, do thus believe him to be,* 1.1897 and to be Great and Gracious; and from thence abasing themselves, do hope in his Mercy, and are so found coming to him, he will give them Understanding, and bless and save them; yea, even in such believing, how weak soever it be, if it be according to the Light and Strength in the means given and received.

And this is all I can finde to have been in the beginning, and from the beginning, of any Covenant made by God with Mankinde through Christ: and under this Cove∣nant, in their time, ever were, still are, and will be, all Men in their several Ages, from the beginning to the end of this World.

If any reply, That here is nothing mentioned of Men, that

they have engaged themselves to God in, for performance of: and how can that be called a Covenant, where both parties have not en∣gaged?

I answer, Where there is an Engagement between two, and the one a publick Man, the several Engagements of the Particulars concerned in that publick Man, is not necessary to make it a real Covenant. And this will be yielded, if Rea∣son it self were made Umpire, That a Lord of a Mannor may make a Covenant with his eldest Son, about the disposal of his Lands, Rents, Goods, and Priviledges, to such and such Children, Servants and Strangers also, that are yet to be born, on such and such terms to receive all engaged to them: and this a Covenant to stand firm to all effects: and they all, as they come forth, be accordingly engaged, and so to receive that given, or else be rejected: and shall not Faith acknow∣ledge, That The Great and Mighty God,* 1.1898 The Father of Jesus Christ, The Lord and Master of us all, may make such a Covenant for Men, who are his own Creatures, and pass it over to his own Son, his first-Born? and shall not all Men be engaged in it, for receit, or for rejection? were not the de∣nial of this unreasonable? But if Understanding and Faith be asked, they will soon tell us, That both parties have en∣gaged in this Covenant that God made with Christ the se∣cond publick Man, for Men, seeing he interposed for, and un∣dertook in the Nature of Man,* 1.1899 to satisfie the Obligation under which Mankinde was fallen; and having so bought them, he as their Lord and Representative, did in his Fa∣ther's Engagement to him, so engage for them: and are they not then all engaged? yea, have they not all in the publick Man engaged, and are by him engaged? could Moses the Mediator between God and Israel, enter into Covenant, those that were far off, and yet to be born; and shall not the Lord of Moses, The Mediator between God and Men, do as much for all Men? and was that a sin in those,* 1.1900 that so many Generations after, thought themselves not engaged in the Covenant made by Joshua their Leader into Canaan, and the Elders of Israel, though unadvisedly made, and took courage to break it; and will it not be a greater sin in any Man, to think himself not engaged in this Covenant made by

Jesus Christ the publick Man in the behalf of Mankinde? surely all that know this Obligation, will confess it a gracious Covenant, and themselves engaged in it.

And yet I may say; both That all Men are engaged in it by their natural Fathers, in that Adam, Seth, &c. yea, Cain also did subscribe to iti, n their offering of Sacrifice; and after, No∣ah also, the Father of all Mankinde now living; and many have been, and are, that have personally engaged according to that Testimony:* 1.1901 he that hath received his Testimony, hath set to his Seal, That God is true: for so those that believed the Graciousness of God in this Obligation: and profess themselves, That they would so seek and serve him, they and their house (as Joshua did) did therein subscribe to the Goodness and Equity of the Obligation;* 1.1902 and therein en∣gaged themselves, and those under their Tuition, to the ob∣servance of it.* 1.1903 And if such willingly turn aside, their sin is so much the greater, and their Condemnation will also be verified just from their own Mouth. But we need not rea∣son it out; it is expresly writ, That some in the acknowledg∣ment of it, did offer Sacrifice, did call upon, and were called by the Name of the Lord:* 1.1904 and these, with all under their Tuition in that Profession, were called The Sons of God,* 1.1905 till the Profession received in that Tuition were cast off; and the residue of Men, called Men, or the Sons and Daughters of Men. And those that were under this Obliga∣tion, not onely Subscribers,* 1.1906 but upright, in believing with the Heart, and so walked with God, they were accepted, and ap∣proved of God also, and called just or righteons, or perfect and upright Men, (one of the Names writ in the Book of Life a∣mong the Righteous) and those that were guileful, and per∣sisted in their Transgressions of this Covenant after warning, and then cast off their Profession, were rejected and punish∣ed, and then called wicked men,* 1.1907 of the wicked One, mighty in ungodliness, (one of the Names of the Seed of the Serpent;) yea, all the Sons of men that stood out, and came not to the acknowledgement of God according to this Covenant in the time given them for Repentance, were destroyed by a floud of Water, when the righteous man and his Family were saved; yea, God hath magnified his Goodness in, and Faith∣fulness

according to this Covenant, (though no outward Seal of Circumcision or Baptism were added to it) that it is af∣firmed for Truth, That God is no Respecter of Persons;* 1.1908 but in every Nation, (and so may be said in every Age) He that that feareth him and worketh Righteousness is accepted of him: so good and gracious this Covenant. And no other Covenant concerning eternal Salvation, do I finde made with any the Sons of Men, till Abraham's time; onely I finde a Covenant made with Noah,* 1.1909 That all flesh shall not be de∣stroyed with a flood of Waters any more: which tends to the preservation of the Generations of Men, till the end of this World, when the World shall be destroyed by fire; yet because this preservation hath a tendency to repentance, and especially, because there are many instructions in it, for understandnig both this Covenant spoken, and also those to be spoken of, I have mentioned it: For,

• 1. God smelt a savour of rest in a Sacrifice,* 1.1910 before he made this Covenant; instructing us, That God makes no Co∣venant for the good of Mankinde, but through the rest and well-pleasedness he hath found in his Son Christ that hath of∣fered up the acceptable Sacrifice.
• 2. God hath it first in his Heart,* 1.1911 and so did first Purpose it, before he did give the Promise, and make the Covenant: which instructeth us, That all the Pro∣mises and Covenants made by God, are according to his Pur∣pose: and also,
• 3. That God may make a Covenant with Men,* 1.1912 in which nothing is engaged to them to do for the per∣formance, as here, after the destruction of the World, and renewing the face of it; and a better in like manner wil be, when after the destruction by fire, the new Earth, &c. is given.
• 4.* 1.1913 That it is surely a Covenant with all with whom God makes it, that are capable of receiving benefit by it, though they be not capable of understanding and believing the same, (as the Fowls and Beasts here, were not;) yea, nor Children dying in Infancy.
• 5.* 1.1914 That it is not alwayes necessary to the being of a Covenant made by God with his Creatures, That

• those with whom it is made, should all come and en∣gage for their parts: for then this had been no Cove∣nant.
• 6. That some Covenants may be and are made by God with some,* 1.1915 of things out of the power of Men to perform; and so have their whole and sole dependance on God onely for performance, and not on any thing to be done by Men, less or more.
• 7. That when such free Covenants are made by God, of so great things,* 1.1916 he not onely confirms it with an Oath, but usu∣ally gives some outward sign or token; which God be∣holding, is said to remember his Covenant, as the Rain-bow here.
• 8.* 1.1917 That some Men may by one Covenant be secured from perishing in one death, and yet for presumptuous Transgres∣sion against such goodness, may perish in another, as the world of ungodly by fire.
• 9.* 1.1918 That many may be under a gracious Covenant, and se∣cured by it, though but once made with their fore-Fathers for them, and not made over again to them personally. All which Instructions are read in this Covenant, compared with Isa. 54.9. Psal. 36.6, 7, 8. 2 Pet. 3.6, 7. Rev. 21.8. And therefore I noted it, and so shall proceed to the next I finde.

CHAP. 3.

Of the Covenant of God made with Abraham.

WHat that Covenant is which God made with Abraham, is plainly and fully exprest,* 1.1919 and may of all be read, Gen 17.4, 8. including, that Gen. 12.3. & 18.18. & 22.18. the same being testified and confirmed over again to Isaac, the Son and Heir of Abraham by Promise, and to Jacob his Son, the ap∣pointed Heir by Oracle: and so it is sometime called, The Covenant made with Abraham, he being the first it was

made with, for him and his Seed; and sometime called, The Covenant of the Fathers: the Seed not multiplied till from Jacob; and so it was made with all these three one after ano∣ther,* 1.1920 for them and their Seed, they all coming of one, and their Seed all one, and the Seed of one: and so it is ex∣presly said, It was made with them, and also for them, and for their Seed. The things in this Covenant may be plainly read in the several places quoted, and have been something opened before: I shall onely note now a few things about it, as it is a Covenant; And ob∣serve,* 1.1921

I.* 1.1922 This is the Covenant of Grace and Glory that was be∣fore made by God with Christ, and confirmed in Christ for him, and all that come to be in him, and so of his spiritual Seed, and of the benefit whereof they all shall partake; but not so 〈…〉〈…〉 now.

II. 〈…〉〈…〉 was so made with Abraham, that pro∣vision is in it,

• 1. That he may by the Gospel included in it, teach his Children, and call in and proselyte of all Nations,* 1.1923 as the Father of many Nations, and the Heir of the World: by preaching him in whom is blessing for all Nations, Men may be brought to believe, and so he may have a spiritual Seed.
• 2. That such as in hearing do believe, and so become his Seed,* 1.1924 may have the Minde and Law of God put in their Heart.
• 3. That these Believers may be multiplied exceedingly,* 1.1925 and yet be one Seed still, and have one Heart, and one Way.
• 4. That the Heaven and the Earth,* 1.1926 even that wherein A∣braham breathed and sojourned, may be made new, and so fit for such a Seed to inherit; and that he and all the spiritual Seed shall inherit together.

III. That this Covenant was so made, that it might have divers times of fulfilling: one in the outside of it,* 1.1927 in the Types, in having some rest in Canaan: another in Truth, and spiritually in Christ, in his first coming, having finished his first Work, and being set forth in the Gospel, and so given

for a Covenant,* 1.1928 and remaining the Mediator and Minister of it: and the next, last and compleat fulfilling, according to Spirit and Letter both, at the next and visible appearing of Jesus Christ: yea, and also a divers fulfilling of it in particular Be∣lievers: as first, VVhen through the evidence of Truth in Gospel-Testimony, glorifying Christ, a Man is brought in to believe in Christ, and so made of the Seed. Secondly, When, and as in believing, a Man, through the quickning Spirit of Christ, comes to be more built on Christ, and so sealed in him, being indued with a first-Fruits of the Spirit promised, Rom. 8.23. And thirdly, VVhen the Lord Jesus Christ shall appear in Glory, and the Just be raised, so to appear in Glory with him, to possess, &c. 1 Joh. 3.2.

IV. That this Covenant was made with Christ, as the publick Man,* 1.1929 and the everlasting Father, upon the account of his Sufferings and Sacrifice: and so the inheritance is his first, he is the Heir, as the Son of God by Nature, and as the publick Man, by Purchase, and by Covenant, for himself and his spiritual Seed to be after brought in to him, (for there could be none before him.) And this Covenant was con∣firmed in Christ to Abraham, and so made with Abraham for himself, and for his Seed after him also, and confirmed to him with an Oath; and so to Isaac, and Jacob in like man∣ner, and so still for them and their Seed, that were to come of them and after them: so as Abraham was Heir, not onely by a spiritual Birth, but also by a Covenant made, and con∣firmed with an Oath, fastening the right of Inheritance upon him, and intailing it upon his Seed: and so in like manner, was Isaac and Jacob Heirs with him of the same Promise and Promises, and promised Inheritance, which they never yet enjoyed, but in due time assuredly shall, when all their Seed is come in to inherit with them: And this Covenant is con∣firmed to Israel for an everlasting Covenant, in being so made to Abraham, Isaac, and Jacob; and confirmed with an Oath to them, That all that are born of the Promise, that by the Grace of God discovered in Christ do believe in him, they are the Sons of Abraham, and his Seed, and so as Isaac and Ja∣cob, of the same Seed, Heirs by birth of the Promise given

to, and believed, and preached by Abraham, Isaac, and Jacob, and also confirmed Heirs by the Covenant made with Abra∣ham, Isaac, &c. by which, through Faith, they are assured of the Inheritance.

V. That this Covenant being so made with Abraham for himself, and for all after-Comers that are his Seed,* 1.1930 that they, as his Seed, may know their Interest in it, and have by Faith the same usefulness of it; this is farther to be minded, That Abraham was a true Believer, and justified before God, and so by spiritual birth of the Seed of Christ, and so an Heir, and walked in Faith as a Son, before this Covenant was made with him: so that this Promise and Covenant was not given to him to beget Faith, or to make him a Son, or upon condition of his believing; All which was wrought in him, and he so living and walking in Faith, before this Covenant was made with him; but it was made with him, as a justified Believer, to confirm and encrease his Faith, and so for the exercise of his Faith, in wait∣ing for so blessed a Hope, as set before him, and given him in this Promise and Covenant: and in the same man∣ner, it was after made with Isaac and Jacob; the Promise of the Inheritance, being in order after belief and new Birth; The promised Seed, is the Promise of which one is so born, the Promise of Means, from and through that Seed; The Promise through which a Man is so born; and The Promise of the Inheritance, the Promise to the Hope whereof Believers are born. And so this Promise and Covenant made with the Fathers, is not fastened on any to make them Believers and Sons, or on condition of believing,* 1.1931 though in believing is the way to meet with it: but the Interest in it, and the Assurance of it, as made to the Fathers for them, is given to such as are Believers in Christ, and so the Sons of God by Faith, who are Abraham's Seed, and Heirs according to Promise, to confirm and encrease their Faith; and for the exercise of their Faith in waiting for so blessed a Hope.

VI. The freeness, largeness,* 1.1932 and everlastingness of this Covenant, the dependency it hath on the Truth and faith∣fulness of God for its performance; all being put on him∣self

to perform,* 1.1933 who hath confirmed it with his Oath; yea, and having first made it with Christ his Son, upon the account of his Purchase: the Son being one with the Father in all he doth, he also was one with the Fa∣ther in making this Promise and Covenant to Abraham, for him and his Seed, and hath confirmed the Covenant with his own Blood, and by vertue thereof, extendeth the Performances. So that this is a sure and everlasting Cove∣nant ordered in all things. This is all express in the words and terms of it.

VII. When this free and everlasting Covenant was openly made and confirmed with an Oath,* 1.1934 it had also added to it, an outward and sensible Testimony, Token, Sign and Seal, to be set on the flesh of Abraham, and all his natu∣ral Seed according to the flesh; that is, all by natural birth born of him; and all so of him, as that by gracious Pro∣vidence they were put under his care and tuition, whether born in his House or Family, or bought with his Money; so as they were under the Government of him or his Fa∣mily; and also that were proselyted, and so come to live under their Profession,* 1.1935 with all under their Tuiti∣on and Government likewise. And this visible Testimo∣ny and Seal, was Circumcision, which was to be acted upon the Males onely; in its beginning to be put on the Father of the Family, and Men grown, and then on Children of eight dayes old; and so to be continued to Generation and Generation on the Male-Children. And this Sign and Seal of Circumcision was given to Abraham, and he received it, to administer, even to all his Family, how∣ever as aforesaid become of his Family, even to the Child of eight dayes old, as a Seal of the Righteousness of the Faith, which in believing, he had received in the Testimo∣ny of God, concerning the promised Seed, the Object and Foundation of Faith, and for alluring to Faith, and for Faith to rest on; and in the Covenant now made with him, to confirm, encrease, and exercise Faith: both which, as he believed, so he had to preach; and so to testifie the Truth of that he taught, he had as received from God, this outward and sensible Sign, to testifie, seal

and confirm the Faith with, [not,* 1.1936 That by this outward Sign he should confirm and seal his own believing, that he might be a Son, which he evidently and knowingly was before; nor yet by this outward Sign, to confirm the Righteous∣ness and Truth of the Repentance and Faith, or believing in those upon whose Flesh the Sign was put; but,] That he might be the Father, &c. namely, by delivering such a Doctrine of Faith, and testifying it with such a Sign and Seal re∣ceived from God, as a Seal of the Righteousness of it: he might be an Instrument to draw on Men to believe, and bring under the means of begetting to the Faith and Pro∣fession thereof; and so become the Father of them that believe, whether of his own circumcised Nation, or of any other Nation: in which Seal administred by him,* 1.1937 this al∣so was included, That all that received the same upon that account, as given him of God to that end, on themselves and theirs, God by Covenant engaged himself, to afford them such means, as they attending and yielding up to him there∣in, he would circumcise their hearts to love him, and so make them of the spiritual Seed, that they might be in∣terested in, and wait with assured Faith, for the Good assured in the free and everlasting Covenant: whence Circumcision is called God's Covenant in their Flesh, and said to be much profitable, and they exhorted thus to attend, and the Promise also so made to them; and the circumcised by this Ordinance were distinguished from the Heathen of the World; yea, and of them, when proselyted, they were by it, them and theirs, admitted into the Family of Abraham. And all the Circumcised engaged by this Ordinance to attend on the Lord in all the Ordinances he should give untothem.

So that the Covenant fore-made by God with Man∣kinde through Christ, was not in this Covenant nulled or made void, or weakned; but included, and open∣ed, and farther help for the Observance of it, afforded to all the Circumcised, with greater Encouragement by the Gospel more cleerly taught, and the everlasting Cove∣nant held forth, to all that were or came to be of this Fami∣ly of the Circumcision: so, that the everlasting Covenant made with Abraham, by having Circumcision annex'd, did

neither exclude nor hinder the eternal Salvation of any in any Nation, that according to light and means believed, and lived to God according to his Covenant made in and through Christ for and with Mankinde;* 1.1938 onely such as came not in to be circumcised, were deprived of those Priviledges of large Light, Means, Encouragements and Fellowship in Com∣munion therein, afforded by the everlasting Covenant to the circumcised. Surely, this free and everlasting Co∣venant, is a blessed Covenant, no Covenant beyond it, nor any could be good for us, that should in any sort make this void. So that we look for no other Cove∣nant, but onely for another manner of making this, name∣ly, in Performance, (of which after.) And in the mean season, we will enquire about such Covenants-making as are for our fartherance and help in waiting for this. And as we read of a three-fold Performance of this Covenant, in three several times, first, In a literal part of it, when God did give the Israelites rest in Ca∣nann by Joshua; Secondly, In the spirituall part of it, to the Souls of Believers, when God sent Jesus Christ into the World, and gave him for a Covenant; and the Co∣venant to be fully made according to Spirit and Letter in Performance at Christ his glorious coming: so we shall finde a glorious Covenant made with Israel to tu∣tor them till Christ's first coming; and a Covenant made with all that believe in Christ, as he hath come in the flesh, and is given for a Covenant to tutor them till his next coming, when the full will be given them. Let us take a view of each of these.

CHAP. 4.

Of the Covenant made with Israel in Moses time.

AFter Abraham, and Isaac, and Jacob, and the Patriarchs together with him, in their times, had in the Faith of this everlasting Covenant, sojourned in the Land of Promise a hundred ninety one yeers; the Children of Israel sojourned in Egypt four hundred thirty yeers: And after that God in re∣membrance of this Covenant brought them out of Egypt, to lead them into Canaan by Moses,* 1.1939 he made another Covenant with Israel, expresly called, Another: a Covenant God made with them then at that time living, and not made with their Fathers, that were before them; and this called, A Cove∣nant also, frequently; and it had two parts, both and each of them called, both Law and Covenant. I will mention both.

The first was called, The Ten Commands, or Ten Words;* 1.1940 a holy and righteous Law, discovering more cleerly then since Adam's fall was fore-declared, all those righteous af∣fections and services, which the kindness of God to Man in the works of Creation required, and in his great Redem∣ption prepared for Mankinde in Christ; and his Providence for preservation of,* 1.1941 and particular Mercies and Redemptions extended to Men through Christ, with his Authority, do ob∣lige and binde Men to: and so how they ought to love the Lord their God with all their Heart, and Minde, and Soul, and Strength, and their Neighbour as themselves: in which two Commands the whole Law is summed up: and this part of the Covenant, as it is called the Covenant, so it is called the Law.

The second was called, The Covenant of Levi,* 1.1942 or of the Priesthood, where in was more opened, then to our first Fa∣thers, Adam, Seth, Noah, &c. who offered Sacrifices: for in this was many Ordinances of divine Service; and this was

of things to be done about the Tabernacle or Tempse,* 1.1943 the Laver, Altar, Propitiatory; an Order of Priesthood, with Le∣vites, and their Services, Sacrifices, Washings, Purifications, Festivals, &c. and this part also called, The Law, Heb. 7.12. and 10.1. And because this part, when once discovered and commanded,* 1.1944 was also enjoyned in the Covenant and Law of Ten Words; therefore it, with that, and so both together, are called The Covenant, and The Law. Now if we minde the end of this Covenant-making and Law-giving; and how, and for what end it was imposed on them, the whole Israel, or Circumcision, we shall finde, That in the whole, or either part of it, it was not put upon them, to put them in such a sense under this Law, as by, and in the fulfilling, according to the Precepts, they should indeed live, and get life, and so the Inheritance;* 1.1945 or if falling short, be condemned and perish for ever: for that was impossible for any of the natural Race of fallen Mankinde, so to get life, or escape the curse; yea, so to get Life, were against the very sufferings and Sacrifice of Jesus Christ, and the end thereof; and it is against the free∣ness of the Grace of God, in justifying and saving, and a∣gainst the Promise fore-made with Abraham, and against re∣ceiving by Faith: and it neither was, nor could be against any of these.

But this Law and Covenant was imposed and put on them for their tutoridge and nurture,* 1.1946 as a School-Master, till Christ the promised Seed should come, and be manifested, as having compleated his first work to be done in his own personal Bo∣dy. And the use of it in the nurture of them, is declared ex∣presly in three things:

1.* 1.1947 To discover their manifold and great sinfulness, and the shortness and vanity of all their own Righteousness to get life; that hereby they might yield up themselves as guilty to the sentence of the Law, and say Amen to the Curse, and so die to all hopes in themselves, or by the Law, and so be pre∣pared to magnifie Grace in the discovery of it more aboundly. This the first use of the Covenant of Ten Words.

2. To lead them in all their Observation of Temple-Wor∣ships, Sacrifices,* 1.1948 and Types, to look to a better Hope, even to Jesus Christ to come, and his Death and Sacrifice, &c.

figured by them, that in believing on him to come,* 1.1949 they might receive forgiveness of sins, and have their Hearts purified to live to him, in the love of him and one another.

3. Having forgiveness and life through him, and so in him,* 1.1950 to shew forth their love and thanks according to the light and strength afforded them, according to the Rule of the Law in the Precepts thereof; so waiting for him to come: and it, or rather they in it, should be so accepted as Believers and thankful.

And this forementioned Law, given to this end, was the Covenant made with them: in which we may cleerly see, That the Covenant at first made through Christ with Man∣kinde, is not taken away from them in this; much less, made null or void by it to any Man, no, not to Israel, but renew∣ed, and more cleerly opened, with a great deal more useful∣ness, for their observance and benefit by it, afforded in it. And so we may see cleerly what the people on their parts were obliged to in this Covenant; and that was not to make themselves righteous, and get life by doing it; but by it to see their sinfulness and desert of curse, and to look to and believe in him that was to come, for pardon, and graci∣ous helpfulness and life: and in Testimony of thanks, according to their light and strength,* 1.1951 to walk in the Ob∣servances of it, and so to worship the true God: and into this Covenant Moses entred all the whole Circumcision then present and to come till Christ came.

Yet here is not all the graciousness of God extended to them; for now under this Law and Covenant, they had al∣so with it, preached to, and taught among them, the Gospel preached to Abraham concerning Christ the promised Seed,* 1.1952 in whom was blessing for all Nations; and who should be the great Prophet to whom all were to hearken, and in believ∣ing on whom they should be saved; and also the Covenant made with their Fathers, Abraham, Isaac, and Jacob;* 1.1953 and so the Gospel and everlasting Covenant, was preached to them with, and in a sort under the Law or Letter: and so though Moses was a Minister of that Letter or Law of Perfor∣mances, which in the Injunctions discovered sin, and sen∣tenced

to death, and led to exercise in such Rites and Ceremonies as could not purifie the Consciences; yet he did therewith discover Christ to come, in whom Remissi∣on and Purgation was to be found, and the Truth of all figured in their Sacrifices and Types,* 1.1954 and the everlasting Covenant confirmed in him; in, and according to which, all Truth should be performed: whence it is called, A glo∣rious Ministration, though veiled. And so it appears, in that this Covenant was given in the Hands of a Mediator, one that should, and did stand between God and them for them to speak with God, and bring and teach his Minde to them, and to present their Mindes and Distesses to God; and when, they sinned, and God was displeased, to stand in the breach interceding and prevailing to turn away wrath, and procure mercies for them; to give them the Ordinances, and set in order their Tabernacle, Priesthood, Sacrifices, &c. and to go before them to conduct them to Canaan; and so to them were committed the Word and the Oracles, and therein,* 1.1955 the Adoption, (or means to bring Men in to bea∣dopted) the Glory, (or his presence in the Tabernacle a∣mong them) and the Covenants, (that made with Abra∣ham; and a little before this, we are now about the Ordi∣nance of the Passeover made with them; and this in which also the Covenant fore-made with Mankinde was included) and the giving of the Law, (the Ministration and carrying on of the Law and Ministery, given them of God by Mo∣ses the Mediator) and the Services, (that is, the Exercises of this Ministery, and so the true publick Worship of the true God) and the Promises, (both of the first and second coming of Christ; his Sufferings, Victory, Ministration and Raign, and the Raign of his Seed with him; and so of the Holy Ghost to be the Teacher and Leader of his Seed after his Suffering, from his Ascension, till his personal coming again.) And thus God planted them a right no∣ble Vine,* 1.1956 wholly a right Seed: and so Israel was Holi∣ness to the Lord, the first Fruits of his encrease; and he found the•••• (thus of his own planting and bringing forth) like Grapes in the Wilderness, and as the first ripe in the Fig-Tree, And thus were they preferred before all Na∣tions

in the World, whom, though he yet continued to them the means at first given, and Covenant at first made with Mankinde through Chrst, and so excluded them, not so from Salvation,* 1.1957 but that if any of them re∣pented and believed, according to the means vouch∣safed, they should be saved; yet in respect of this know∣ledge of Christ, and of any true outward form of wor∣shipping God, and enjoyment of the Priviledges of this Commonwealth of Israel, they were strangers: and though in coming to them, and being circumcised,* 1.1958 they might par∣take with them; yet without that, none of any other Nati∣on could, which was for the time a Law of Ordinances and Hand-writing against them: so highly then did God prefer this People of Israel, that in respect thereof,* 1.1959 they were his Sanctuary and his Dominion; yea, his chosen and pe∣culiar Inheritance that he had redeemed out of Egypt; yea, his Son, his first-born, whom he led to, and set in Canaan. In all which we may observe, That in this was the first literal performance of the Covenant made with Abra∣ham, Isaac, and Jacob; and that these Covenants, and Promises, and Priviledges were given to whole Israel, in which they all had now more means then any other Nation, to become of the true spiritual Seed, being, in respect of the worship set up among them, and therein the outward A∣doption, and means of the inward, wholly a right Seed, and the Promises in that respect alike to all: yet such as con∣temned and turned aside from these, degenerated into a strange Plant, and lost their own Mercies; and such as in cleaving and attending to these, were born of the Promise, they were the true spiritual Seed.

And thus much of the Covenant once made with Israel, the natural and proselyted Seed of Abraham, that they might become a spiritual Seed, &c. and we finde this Covenant once made, to stand firm in all Generations, for every one of Israel, till Christ came, without making it over again to the whole Israel, or to particulars: and when Christ came and suffered for all the sins the Law could charge with, and fulfilled in Truth that which was typed out in their Order of Priesthood, Tabernacle, Laver, Altar, Propitiatory, Sa∣crifices,

and Washings; then was the Law fulfilled, and Truth found in him who is the end of the Law for Righteousness: and yet there was among Israel another literal performance of a part of the Covenant made with Abraham, viz. And Kings shall come out of thee;* 1.1960 when he chose and gave David to be their King in Israel, to feed and govern Israel; and then we finde not onely a reviving of the Covenant made with Abraham, but in respect of that part of it which con∣cerns the King and Kingdom that shall be enjoyed in the promised Inheritance, more opened, and again made with David for him and his Seed, which is to be considered also.

CHAP. 5.

Of the Covenant made with David concerning the Kingdom promised to him, for him and his Seed.

WHat the Covenant made with David was, is express in 2 Sam. 7.10, 17.* 1.1961 and 1 Chron. 17.9-15. and Psal. 89.20-37. full and large, and hath been before explicated in Part 3. Chap. 4. there read it: And I will here onely add a few Observations about it as a Covenant:

I. That this Covenant in the outward and literal form and manner of making it,* 1.1962 and in the Declaration and Ministra∣tion of it, as to David and his natural Sons, it was under the Law and Covenant made by God in Moses Mini∣stration with Israel; and so had many terms suitable thereto: so that by their breaking Covenant, they might fail, and come short of this for a time, and this appear as if failing them.

II.* 1.1963 That this Covenant was in it self, and in the spiritual making of it with David, for him and his supernatural and en∣during Seed, and his House, promised absolute, free, everlast∣ing, ordered in all things, stablished and sure; the same, and as made with Abraham.

III. That this Covenant was confirmed with an Oath, as to Abraham before: The Lord hath sworn in truth unto David,* 1.1964 he will not turn from it, Of the fruit of thy body, will I set upon thy Throne: saying, My Covenant will I not break, nor alter the thing that is gone out of my lips. Once have I sworn by my ho∣liness, That I will not lie unto David; his seed shall endure for ever, and his throne as the Sun before me: it shall be established for ever, as the Moon, and as a faithful witness in heaven. Selah.

IV. That this Covenant being a part of the Covenant foremade with Abraham, Isaac, and Jacob, is no other, but what was first made with and confirmed in Christ, and then in and through Christ confirmed and made to Abraham, Isaac, and Jacob; and now in like manner, for this part of it explicated, made to and with David, for him and his Seed, and for the good of all Nations that shall be joyned to them: what manner of Kingdom, and where, I leave the Reader to see in the Texts,* 1.1965 and that fore-writ∣ten. Hence this Covenant is included in, and minded in minding that made with Abraham, Isaac, and Ja∣cob.

V. That this being of the same Covenant made with A∣braham,* 1.1966 (to which was added the outward sign of Cir∣cumcision) and given to the circumcised, and under the Law; given to the Circumcision, and Circumcision abiding in its force and use until Christ came, and that the Circumcision of the flesh was compleated in his sufferings, here needed no other outward Token, or Sign, and Seal, to be added in this new making of the Covenant, it having that very Sign and Seal before, and then remaining.

VI. That as the former making of this whole Covenant with Abraham, Isaac, and Jacob, was,* 1.1967 even so this part of it now made with David, is so made, that it might have divers times and degrees of fulfilling, as is also expresly to be found writ∣ten.

The first fulfilling was according to the Letter,* 1.1968 suitable to the Covenant given by Moses that they were under; and this be∣gan when Solomon was setled on the Throne of David, and had built the Temple, as is confest plainly; yea, and after a great breach, yet a continuance of fulfilling avouched.

The second fulfilling is spiritual,* 1.1969 and that began when God sent forth Jesus Christ, and he had suffered and o∣vercome Death, and offered up the acceptable Sacrifice, and sate down on the Right-Hand of God, and receiv∣ed all fulness of Spirit in the Man, and sent forth there∣of to Men, to convince the Rebellious, and lead Be∣lievers into all Truth; and so by that Spirit rule in the Hearts of his People, while they, as he was, are strangers and sufferers here: and this is plainly confest, and the continuance likewise.

The third,* 1.1970 last and compleat fulfilling, is, That which shall be both spiritual and literal, if I may use that term, be∣cause it shall be on Earth, though the Earth renewed; and to Soul and Body, though both spiritual, &c. and to all Israel; yea, this shall be to Abraham, Isaac, Jacob, and all the twelve Tribes of Israel, and all the spiritual Seed toge∣ther, even all that sleep in the Lord, and all that are sur∣viving at his coming, when Jesus Christ will personally and visibly appear, and come and take unto him his great Power, and sit upon the Throne of David in Jerusalem, and raign in Jerusalem, and over all Nations of the Earth, and all Kings fall down before him, & all Nations serve him. And the Covenant thus fulfilled,* 1.1971 and this settlement and Kingdom, is that which is promised, and which all the Fathers waited for through Faith; and which, all the spiritual Seed are to wait for as Abra∣ham's Seed, to whom through Promise it is sure by Faith, and they have professed so to wait for it; the time, place, manner, prosperity, and duration of it being foreshewn: and that God, for performance of this and the whole Covenant made, and as made with the Fathers, Abraham, &c. hath confirmed for, and will perform it to their Seed, according to his Pro∣mise: he doth for this remember this Covenant, as made with them; and wills us so to heed, and minde, and wait for it, as sure in Covenant as made with them; and directs us not to look for another personal making of it to us, to make it surer to us, to whom it is sure enough in that first making; in Faith whereof, we wait to receive and enjoy it, and not for any other making, but the making in perfor∣mance.

The first fulfilling is past, as confest, to begin with Isra∣el and Solomon: and if any conjecture, It was made a∣gain with Solomon; it is cleer, it was not made with him,* 1.1972 as with Abraham, Isaac, and Jacob; nor as with David: but as both David and Solomon, was under the Law given by Moses, and so God did graciously minde Solomon of the Covenant fore-made with David, (as he often doth Be∣lievers now) without so making it over again with him; and so Solomon understood it: and he promised Solomon the continuance of the Kingdom in that manner he had re∣ceived, according to his keeping of that Covenant given by Moses, and not otherwise; and so he understood it: and such was the promise to all Israel, for the continuation both of King and Land: and so the everlasting Covenant is ful∣ly and surely already made; and other makings of it, I have not to treat of, nor other Covenants to be made; but as they are Branches of this, and made in some performance of this Covenant.

And so I shall mention three things in this business, ac∣cording to the performances of the Covenant made with Abraham; and that is, first, In his sending forth, and giving Christ the promised Seed displayed in the Gospel: so he hath given him for a Covenant to be received by Faith. Secondly, In the Dispensation of his Goodness and Spirit through Christ, he hath given by Christ a New Testament, for the nurture and guidance of Believers and Receivers to the Inheritance. And lastly, In the coming again of Christ, the making the Covenant by a compleat Performance. I shall confider each of these.

CHAP. 6.

Of Jesus Christ being given for a Covenant.

GOD promised,* 1.1973 and according to his Promise hath given Jesus Christ, The Seed of Abraham, of David, The Saviour of the World, and Propitiation for the sins of the whole World: The Lord of all, and Head of the Church, that hath satisfied the Law, and is full of the Holy Ghost; The Heir, The King, The Son of David, and The Son of God, for a Covenant to Believers, the People that are his Seed: so that he is The Messenger of the Covenant, and he with whom the Covenant was first made, and in whom it was confirmed to Abraham,* 1.1974 and hath confirmed the Co∣venant with his own Blood; and with him the Covenant stands fast for ever: so that all the Promises of God in him, are Yea, and in him Amen; and he is The Minister of the Co∣venant, by whom God will perform all that is in it. And so I shall here onely, in what is implied or exprest in this say∣ing, That God hath given him for a Covenant, consider what I am helpt to underdand.

1. That he is given for a Covenant, implieth, That he is given or made to appear in the Gospel,* 1.1975 that he may teach, and Men in beholding and minding him, may know the Co∣venant, and so be brought in to him to enjoy it; which is a new, and cleer, and more alluring and powerful way of teaching it, and bringing to it, then ever was before: so he is affirmed to be given for a Light to the Gentiles, and to shew forth judgement to them, and be God's Salvation to the ends of the Earth. And this must needs be so, when he is set forth, who is the promised Seed, that came to take away sins, and destroy the works of the Devil, the Seed of Abraham in whom is blessing for all Nations, The Propitia∣tion for the sins of the whole World, The Saviour of the World, given to open the blinde eyes, and bring out the Prisoners out of Prison, &c. that so the Hearers and Be∣holders,

may believe; and whoever believeth, not perish,* 1.1976 but have eternal life; yea, the Father witnesseth this of him, and himself saith, He is filled with Spirit for this end; and the Holy Ghost testifieth, That all fulness is in him, and he enlightneth every one that cometh into the World. And that is the command of God to his Servants by the Gospel, to hold him forth for a Light and Salvation, to open the eyes of Men, and turn them from darkness to light, &c. that they may receive, &c. and God goeth forth in that Testimony, wit∣nessing of, and glorifying him, that Men may believe on him, and so receive the Covenant which-he giveth to Be∣lievers. And this is above all that was before for teaching and drawing.

2. That he is given for a Covenant to the People,* 1.1977 which implieth and expresseth, That the Covenant made with the Fathers for the People, that is, those come in to believe, and so of Abraham's Family, to whom the Covenant and Pro∣mises appertain, he is given for it; that though they yet wait for the Inheritance, yet they have in him the Interest,* 1.1978 the Root, the Assurance, and certain Hope; for he is The Way, The Truth, The Life; yea, The Resurrection and The Life, yea, The Promise: and so we may say The Covenant; for he as risen from the dead, is called, The sure Mercies of David, in giving which, the everlasting Covenant is at least spiritually made; for he is he, in whom the everlasting Covenant is sure, and sure to be performed, and the making it in performance sure in him: so as in giving him to Believers, all is in and with him given; and believing in him, all is so received; in en∣joying and possessing him by Faith, all is enjoyed and pos∣sessed in and with him by Faith; if Christ be ours, all is ours, Jesus Christ raised from the dead, and glorified in the Nature of Man, the fulness of the Godhead dwelling in him bodily, Believers are compleat in him; and God in giving him in the Ministration of the Gospel, giveth blessing, and the sure Mercies of David, and the first fruits of the Spirit: and sending him again visibly, it is to restore all things, and to taign, that Believers may raign with him, and so have all the fulness of the everlasting Covenant. What other Oracle, what Temple, Sacrifice, Priesthood, what Knowledge or Gifts,

what Covenant-making with us, what Inspiration or per∣sonal giving a Promise to us, can be like this, to secure us? this is the choicest Testimony of God's Love, and our Interest in the Covenant, to have Christ given for a Covenant; and in believing on him as he is set forth in the Gospel, the greatest security and assurance is received: God that spared not his Son,* 1.1979 but delivered him up to death for all Mankinde, will, and certainly doth through him extend patience, bounty, mer∣cy and means to bring Men in to believe on his Son whom he is so giving to them; yet such as believe not, receive him not, and so have him not as so given them; and those that through unbelief have not Christ,* 1.1980 whatever they have through Christ, and for his sake, yet they have no eternal life, no Interest or part in the everlasting Covenant: for eternal life, and all pertaining to the everlasting Covenant, is so in Christ,* 1.1981 that there is no receiving or enjoyment of it; but in receiving or enjoying him, which is yet onely by be∣lieving in him; and in believing in his Name, we receive him, and he gives these priviledges.

So then, if God that gave his Son for us, do so give him to us,* 1.1982 as we be helped in believing to receive him, he will with him, and as he giveth him to us, give us all things freely; and in receiving Christ, he will communicate the same to us, according to his order in his first and second coming: and of the Dispensation by his first coming, and the Hope of that in his second coming, is here treated and meant: and so his being given for a Covenant to Believers, can be no less then to be given for a Witness,* 1.1983 Testimony and Seal of God's Mercy, Love, Righteousness, Immutability, and Faithfulness, to per∣form to them this everlasting Covenant, and to be the He in whom they may discern and see all for them in him,* 1.1984 and by him safely kept, who by his power will through Faith keep them till he bring them to it, and in mean season to be the Mediator of this Covenant, that they may receive the pro∣mised Inheritance; and the Minister of it, to be dispensing a first Fruits to them in these waiting Days; and this, that he that hath our Nature, and loves us, &c. is given us for a Cove∣nant of the people, it is a great and strong consolation, and there is nothing to be valued with it, to give us rest, assurance

and establishment. This the way to receive it, in receiving him; and to be established, in resting and abiding in him: which that we may do, here is one word more caught us for our safe guidance and tutoridge, till we come to the In∣heritance.

3. In that he is said to be given for a Covenant of the People, as he is for a Light to the Gentiles, implies, That he is given to give a New and Testamental Covenant, a new Law for the Nurture and Tuition of those that are the Sons of God by Faith,* 1.1985 that they may be led and preserved to the Inheritance promised, and kept by him for them: that given by Moses, was to nurture the Sons or People of God, but under tutoridge as Servants, suitable to the Servant, by whom that Law was given: but this given by Christ, is to nurture the Sons or People of God in freedom, as adopted Sons, suitable to the Son of God, by whom this Law is given. That, by Moses, was a Law of Works; this, by Christ, a Law of Faith: that, by Moses, a Law of Bondage; this, by Christ, a Law of Liberty: that a Law of Sin and Death; this of Righteousness and Life: that a Law of Letter; this of Grace and Spirit; that a Ministration of Sin, of Condemnation, of Death; this a Ministration of Righteousness, of Justificati∣on and Life. And that Jesus Christ is given for a Law in this sense, to give this gracious Law and Testament, is cleer∣ly exprest: A Law shall proceed from me,* 1.1986 &c. And he shall bring forth judgement to the Gentiles. — And the Istes shall wait for his Law. And, Binde up the Testimony, seal the Law among my Disciples. I think none that believe the Gospel, deny this: but we do not all agree what this Law, or New Testamental Co∣venant is.

1. Some say, It is the Gospel: and in this saying there is Truth;* 1.1987 for it is good News which was promised and is discovered in the Gospel: but the Gospel was preached to Abraham before the everlasting Covenant was made with him; and he, and Isaac, and Jacob, after the making of the everlasting Covenant, sojourned in the Faith thereof, a hun∣dred ninty one yeers in the Land of Promise: and after that, the Children of Israel sojourned four hundred thirty yeers in Egypt, before the giving of the Testament given by Moses, un∣der

which the Gospel was preached also,* 1.1988 and did not make that Testament old or decayed, as the coming in of the New Testament doth: so, though Truth be in this saying, yet it answers not the Question at all, What New Te∣stament is.

2. Some say, The New Testament is the Gospel as now de∣clared since Jesus Christ came in the flesh, and died, and rose, and offered the acceptable Sacrifice, and sent forth the Holy Ghost. Surely, they that then preached him to come, and do all this, preached Gospel; yet was the first Testament a distinct thing then, besides this. And so those that now preach him come, and having done all this, preach good and true Gospel; yet the New Testament may yet be some farther distinct thing, then yet mentioned in it, though I confess this saying hath much Truth in it, and more tending to sa∣tisfaction then the former;* 1.1989 but yet it satisfieth not, be∣cause of that said before, and because all here mentioned is preached in his being a Light to the Gentiles, and that is somewhat peculiar to be for a Covenant of the People, besides the everlasting Covenant, as to be made in com∣pleat performance, is mentioned in the Gospel also: so that there is more in the Gospel then New Testament, though all in the Gospel, as now come forth, is to be preached under the New Testament, as the Gospel was before preached under the old. So this saying shews not what the New Testament is, to any satisfying.

3. Some say, The everlasting Covenant made with Abra∣ham: now the old Covenant that shadowed it, is taken a∣way by the coming of Christ, and that so cleerly opened in the Gospel, that is therefore called, The New Testa∣ment. This hath much Truth in it, and comes nigh to satisfying, leaving room for Faith without Mosaical Observances, to lay hold on this Covenant, as confirmed in Christ to Abraham,* 1.1990 and to wait for the making of that Covenant in performance to all the Seed. And this might seem to be grounded on Heb. 8, But when I consider, That the Holy Ghost speaks there of Laws,* 1.1991 and saith, I will put my Laws into their minde, and write them upon their hearts. where∣as the Prophet mentions but one Law,* 1.1992 saying, I will put my

Law in their inward parts, &c. this gives me to conceive a twofold performance of that Jer. 31.33, 34. one spiritual onely to the Sons of God by Faith, in and by the first coming of Christ; the other literal and spiritual, both on Soul and Body, at the second coming of Christ; of which the Prophet more especially speaketh, including the former, and so leaving room for a New Testamental Covenant to come in, and remain from the first coming of Christ to the second, in stead of that old faulted Covenant.* 1.1993 And the A∣postle speaking there more especially of the first coming of Christ, and things done thereby, including the second coming and things to be then done, he speaks of both Laws; the first whereof is the New Testament, as shall after be shewn, and doth here also in this, That the Prophet expresly, and the Apostle inclusively, speaks of a time yet to come, saying, After those dayes, that is,* 1.1994 when God hath brought both Is∣rael and Judah together into their own Land, and converted them. Besides, here is that mentioned, that shall be, but is not done to any Believer in this life, nor fully will, till it be done to them all together, at that day, as so to know him, as they shall teach no more every Man his Brother, saying, Know the Lord; for they shall all know him (note this well) from the least of them to the greatest of them, (and what time that is, the Apostle tells us) and he so forgives ini∣quity, as he will remember their sins no more; no,* 1.1995 not by any corruption abiding in them, or any weakness on them in Soul or Body; any pain, hunger, thirst, mortality or death, as the Spirit explicates it to us, Rev. 21.3, 4. so that not onely the New Testament, but somewhat more, e∣ven the whole everlasting Covenant as made with Abra∣ham and David, is in Heb. 8.10, 11. which Covenant be∣ing made, and lived in, so long before the first Testament, did not make that Testament old; no, nor yet the renew∣ing of it to David: so that cleerness of satisfying, is not yet in this saying; and yet truely, this everlasting Cove∣nant made with Abraham, and renewed to David, signed with Circumcision, the literal fulfilling as typical both for the Inheritance and King, being over, the spiritual fulfilling begun by Christ, compleated in him, manifested, and extend∣ed

by him, and the first Fruits received, and receiving by the spiritual Seed;* 1.1996 and the Harvest, and full of the Co∣venant in Soul and Body is that we wait for: so that this very Covenant is the Flower of our Hope, and it is confirmed in Christ, begun to be performed in and by him, and given in him, and he given for a Covenant, and in believing in him, and receiving him, it is by Faith received, and Hope of real receit enjoyed, a blessed Hope.

If any say, But the outward Sign and Seal of the Truth of this Covenant to testifie withal, which Abraham had, is wanting to us:

I answer, That typical fulfillings of the Covenant are o∣ver; and Circumcision, as it was a Seal, so it was a Type and Figure also, Blood being shed in it; and what it did typisie and figure forth, the Spirit and Truth figured is found in the Circumcision, Sufferings and Death of Jesus Christ:* 1.1997 which Spirit and Truth, is so in Christ, that who∣ever 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:* 1.1998 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 un∣der 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 ca∣pacities 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 preach∣ed, 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,* 1.1999 and both instituted before the New Testa∣ment was given from Mount Sion, yet now both used un∣der 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 Dis∣pensation of a spiritual first Fruits of the everlasting Cove∣nant into the Hearts and Minde of the Believers, in putting in by his Spirit, his gracious Word into their Heart; and so en∣livening 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 dispens∣eth: and in that respect also, is rightly said to be given for a Covenant. And in this Dispensation given, a New Te∣stament 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 Scri∣pture-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;* 1.2000 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 af∣ter the Covenant made with Abraham, and so distinct Cove∣nants 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 Cove∣nant made with Abraham, they were both made with a Peo∣ple redeemed; not onely redeemed in a publick Man, from pe∣rishing 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 nur∣ture and tutoridge of Sons,* 1.2001 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 o∣ther 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,* 1.2002 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 o∣ther of an heavenly Inheritance, with promise in their be∣lieving, 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,* 1.2003 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,* 1.2004 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, re∣quiring onely believing, and so receiving that which would work, in which they might live. And they both had Mi∣nisters; 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 excel∣lency of the New Testament above the Old, we may con∣ceive what probably the New Testament is. And yet with all this,

2. That chiefly to be minded, is that general and posi∣tive Rule,* 1.2005 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 Media∣tion that is by vertue of that Blood,* 1.2006 by which that Peace was fore-made by the Mediator.

If any say, There needeth such a Mediator with God for pro∣curing Patience,* 1.2007 Mercies, and Means to bring in fallen Man∣kinde, 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 al∣so: 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. A∣braham 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 A∣braham 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,* 1.2008 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 con∣sisting 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 spot∣less, 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 af∣firmed: Grace, that is, free, undeserved and rich Favour and Mercy, in forgiving sins, and accepting into Favour and Son∣ship 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 ascended to Heaven, and offered the acceptable Sacrifice, and obtained eternal Redemption; and so is the Propitiation for our sins, and Grace is onely by him. And Truth: that is, fulfilling of the Promises, he being immeasurably filled with the Holy Ghost in our Nature, and the fulness of the Godhead dwelling in him bodily, he is The Temple of God, the High-Priest, The Laver of Regeneration, the Altar, the Sacrifice, The Propitiatory, The Oracle, &c. the Truth of all figured by those is in him, and so by him, and had in having him: and this vertuous from the beginning; and so even then, though in a more hidden way, Grace and Truth came by Jesus Christ. But now he hath come and done his first Work, this mystery is manifested, and the Spirit hath testified of him: and this Testimony is Spirit and Life, by which such as are led to believe in Christ, do meet with Truth, and so are said to worship him in Spirit (this graci∣ous Law opposed to that of Works and Types) and in Truth, (acknowledging the Truth in Christ, and meeting with him in believing on him, as having done his first work for them,* 1.2009 and now about the other in them, and so they worship God in and through him: and that they might thus do, God hath done and provided all this in his Son, and so made him known. And so upon this account of Christ his being so full of Grace and Truth, and having been so

manifested also in the Nature of Man, John Baptist in respect of himself, and the first witnesses, renders it in these words,* 1.2010 vers. 17. as the ground of that he affirmed vers. 16. For of his fulness have we all received Grace for Grace: other profitable senses of this noted before: I onely now note this, That as Moses received a Law of works and shadows to nurture the people,* 1.2011 that in judging themselves for their sins by one part of the Law, and looking to Christ that was to come, in their use of the Types, (the other part of the Law) they might through Christ receive Grace, as all that so looked did: but he having come, hath abounded farther to us, and we have of him received Grace, a Gospel of Grace, with a Law of Grace, and a Spirit of Grace, discovering the Atone∣ment made, and forgiveness in the Blood of Christ, and Truth fulfilled in him: so by the Grace of God in that Cross of Christ, he suffered, to shew Men the vileness of their sins, the vanity of their Righteousness, and yet through the same Cross to shew them the great Love, Righteousness and Pro∣pitiousness of God, the pardon of their sins in the Blood of Christ, and the fulness of Love and Spirit in Christ to draw them in to believe; assuring them in believing they shall re∣ceive forgiveness, &c. and so we have Grace, that we may receive and declare Grace; and God hath engaged himself, that he will so witness of Christ,* 1.2012 and he shall so far proceed with Men where the Gospel comes, that they shall have their eyes opened, that they may see and believe; and hath also en∣gaged himself to all, that where the Gospel comes, do accord∣ing to the Light and Power he giveth, believe on him, he will save, pardon, and enlive them, and write his Law in their Hearts. And this Faith working Love, he putteth no farther burden or yoke on any, but to believe him, and love one ano∣ther; and he will preserve them through Faith to the Inheri∣tance; and if they fail, confess their failing, and through the Me∣diator, they shall be forgiven and cleansed. And thus far the New Testament is, and is to be held forth to all that live un∣der the Gospel: and all the baptized in the Name of the Lord, have set their Hands to this Engagement, and may live in hope of having it personally made with them: but yet the personal making of this New Testament with Believers, is

yet a farther business: see how that is exprest in Scripture also, 2 Cor. 3.3. Tea, are manifestly declared the Epistle of Christ, ministred by us; written not with ink, but with the Spirit of the living God; not in Tables of Stone, but in the fleshly tables of the heart. It is express throughout this Chapter, That the A∣postle speaks here of the New Testament opposed to the Old Testament: and so likewise it is evident here, That in preaching the Gospel as now come forth, they did also therein minister the New Testament:* 1.2013 and so it is here also e∣vident, That when Men in believing the Testimony of Christ in the Gospel, come to believe on Christ, then they receive the New Testament: and how they receive it, and what it is, see here.

1.* 1.2014 In believing on Christ, the Grace believed, breaketh the stoniness of the Heart, and taketh down the pride and stoutness of it, and humbleth and melteth it, and enamoreth it with Christ, and so makes the Heart fleshy, tender, flexible fit to receive his Sayings, Teachings, and Impressions. And then,

2. His making the New Covenant with them is begun, by writing his Minde,* 1.2015 his Design, his Epistle, by his own Spirit in their so prepared Heart, giving into their Heart the Spi∣rit of Faith, of Love, of Power, and of a sound Minde: so that they have in them a new Heart, a new Spirit, a new Man, an inward living Principle derived from the Fountain in which they believe, inclining them to love God and their Brother, and to live by Faith, and walk in Love, and so to seek the farthering of his design, in seeking the Honour of God in the Salvation of Men, and the Prosperity of his Church: so looking and waiting for the coming of the Lord, the Spi∣rit herein springing up Love,* 1.2016 Joy, Peace, &c. And this is a Dispensation of a spiritual first Fruits of the everlasting Co∣venant made with Abraham, Isaac, and Jacob, and no other∣wise made with any since, excepting David about the King∣dom; but in such a begun-performance. But then mind∣ing the words, and the Apostles scope in this place, with o∣ther places speaking of the same business, and we shall see, That,

3. In this Dispensation of Grace by his Spirit, there is

made a double Engagement, on the part of Christ, and on the part of the Believers: in which respect it is rightly cal∣led a New Testament, in opposition to the Old Testament given by Moses: which also in this Dispensation, is written not with Ink as the Old Testament was; nor in Tables of Stone, as one part of that was; nor in Leaves of Parchment, or a∣ny such thing, as another part of that was: but even in their Heart; that is, That Jesus Christ will follow them,* 1.2017 in send∣ing his Spirit to teach, lead, comfort, and guide them, as hath been shewn in his Purposes and Promises; and on their part, that they abide in him, and so walk in Faith that worketh by Love, waiting through the Spirit for the Righteousness of God in all these Promises by Faith, In which, living by Faith, they shall be daily nourished with the Grace, Strength and Goodness, of the Divine Nature in Christ; and so to walk in Love, which will fulfil all the Righteousness the Law re∣quires of them, and also on their parts in case by any For∣getfulness or Temptation,* 1.2018 they fail in the exercise of their Faith and Love, and so be drawn aside to serve some lusts of the flesh, that they then confess their sins, and crave pardon and healing in his Name; and he for his part engage∣eth to heal them, and so to keep them through Faith unto Salvation, ready to be revealed in the last times: and for help of their weakness, he hath afforded them his Ordinances to attend,* 1.2019 in which he hath promised to meet with them and bless them: all these things are shewn before in the Pur∣poses and Promises. The Engagements on Christs part are seen in his Promises of Spirit & Healing, and the Engagements on Believers parts seen in his command to them, affirming such as are his to have his commands in them: and these commands they are, That Christ in the Name of Wisdom, chargeth his Sons to keep in the middest of their Heart. And so we may see in these three foresaid points what the New Testament is: nor can any thing here required be grievous to any that are in this New Testamental Covenant. For,

4. Rom. 8.1, 2, 3, 4. There is therefore no condemnation to them that are in Christ Jesus, who walk not after the flesh, but after the Spirit. What Consolation is this? for such as through

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believing the Testimony of Christ are brought from under the bondage of the Law and Old Covenant,* 1.2020 into this New Covenant with Christ, to bring forth fruit to God, and serve in newness of Spirit, though they have flesh in them, which lusts against the Spirit, and much trouble thereby, so as many in∣firmities be found in them, and some failings; yet if they al∣low not the same, and so yield not to walk after the flesh, make not that their Way and Trade: but walk after, that is, allow, like, and yield up themselves, to live, sow to, and walk after the Spirit, (the Law of Grace proceeding from the Testimony of Christ believed in their heart) if according to the Light, Strength and Motion given into their Hearts, from this Spirit, they do delight in the Law of God, and de∣sire and will to walk in it; and so yield themselves to walk: their wants and weaknesses which they would not, are not charged on them: there is no reproof, no condemnation from God, from Law, from Conscience, that shall wound them, nothing that shall break their peace, none, to them. And this the Apostle delivers positively, as very Truth, and then sets to his Seal, rendering his own experience of the same Truth; for he also had his flesh, his carnality, his Law in the Members, rebelling against the Law of his Minde, and so both disabling him from doing all that good he would, and carrying him as a Captive to the Law of sin, which dis∣covered his sinfulness; and of Death, sentencing him to death: the beholding of which, caused a cry; yet believing on Christ, he saw and found deliverance: so that this Law discovering sin, and sentenced to death, had not power to fasten its condemnation on him: For (saith he) the Law of the Spirit of life in Christ Jesus hath made me free from the Law of sin and of death.* 1.2021 As if he should have said, Though it dis∣cover sin in me, and sentence death upon me, yet it cannot fasten on me to condemn me; for I looking to Jesus Christ that hath suffered and made peace for sinners, in believing on him; The Law of the Spirit of life in Christ, hath made me free,* 1.2022 &c. And this also he builds on the true and sure Foun∣dation that is laid open for all, and gives a general Rule, saying, vers. 3. For what the Law could not do, in that it was weak through the flesh,* 1.2023 (the Law given by Moses discovering sin

and sentencing to death, was in it self good and holy, and promised life on performance; but could not give it, because of the weakness of flesh, so, as Men could nei∣ther satisfie in performance, nor yet in suffering the punish∣ment, but they would have perished in it: but) God sending his own Son in the similitude of sinful flesh, and for sin, (or be∣cause of sin, or by making him a Sacrifice for sin) condemned sin in the flesh, (even executed judgement on the flesh or Na∣ture of Mankinde that sinned, in the person of his own Son, as the publick Man in the room of Mankinde, and that to this farther end) that the righteousness of the Law (the life it promised, and could not give us, and the righteous affections and love services it required, not affording strength to bring them forth) might be fulfilled in us,* 1.2024 (us that believe in Christ, and so are in him, having received Remission of sins, and Spirit, with a new inclination, that it might by degrees be fulfilled in us) who walk not after the flesh, (that is, delight not in, and approve the Wisdom, Righteousness, Confidence, Affections and Lusts of the flesh, which were all con∣demned and crucified, in Christ his being condemned and crucified upon the cross for us; so that we make not this flesh our Lord and rule, and our way to walk af∣ter it) but after the Spirit, In eyeing and believing in this Blood and Cross of Christ, and accepting it;* 1.2025 so believing on him, of whom the Spirit testifieth, admiring the Grace the Spirit commendeth therethrough, and according to the Light and Grace thereby given in the inward Man, delighting in this Law of God, Law of Grace, of Faith, of Liberty, the Law of the Spirit of life: and so taking it as our Rule, do will, incline, and yield to make that our trade, to walk therein,* 1.2026 we shall receive forgiveness of sins, and healing of, & victory over them, and have assistance and encrease of life, and so no con∣demnation. Is not this the language of the Spirit in the A∣postle to the Romans, and to the Galatians and other Churches? yea, doth not the Apostle profess himself not to be without Law to God, but under the Law to Christ? and doth not the opposition of these two Laws that of Moses, and this of Christ, in Rom. 8.2, 3, 4. suit and agree in one with the terms of those two Covenants mentioned, Heb. 8.2, 6, 7, 8.

and so mentioned as the two Testaments, that of the Letter, and that of the Spirit, the Old and the New, in 2 Cor. 3.5, 14. and it being a Law of Faith, Love, Liberty, requiring no∣thing but what it giveth and inclineth to, and giving pardon for all weaknesses, accepting the will for the deed: Surely, those that believe his great Love and Faithfulness, will con∣fess his Truth,* 1.2027 and say, That his yoke is easie, and his bur∣then light, and his commandments are not grievous.

And more I need not say to shew there are Engagements on both parts in the New Testament, or what the New Te∣stament is, even that Obligation or Covenant made with Believers, in and upon the Dispensation of the first Fruits of the everlasting Covenant to them, and grounded on the death and sacrifice of Christ, and the love of God commended therethrough; which known and believed, effecteth Faith in him, and love to brethren: and both obligeth and moveth, and affordeth Grace to live by Faith, and walk in Love, and so to wait for all his Promises, and not be offended. And surely, such as know and taste this Grace, will not count harsh, nor take offence at, or evade, as not spoken to them; but count good, needful, and profitable for them, whose standing is by Faith that worketh through Love, even all those caveats given against departing, and all those Exhortations to abiding given in the Gospel: nor can they be displeasing or hurtful to any, or hindring their Faith and Consolation in Christ, that do believe Christ to have died for the ungodly, and by his Grace commended to them therethrough, to have cal∣led them, and enabling them to believe, and so given them the Spirit of Faith, Love, Power, and a sound minde, when he made this Covenant with them. In which also is assured, assistance from him, forgiveness of their failings, & on confessi∣on of their sins, and turning to him, forgiveness and healing of their backslidings: he also by vertue of his own Blood, re∣maining the Mediator of this Testament for them, and the Di∣spensor also to them; affording them in all this, To ask what they will in his Name,* 1.2028 and he will do it; yea, if it be, even to perfect all that concerneth them, never forsaking the work of his own Hands, but perfecting his begun-good work, and delivering them from every evil way, and so bring them

to his Kingdom. Who, but those that desire Liberty for the Flesh, can desire a better Liberty and Consolation then this, or a greater? for sure other Liberty to frail Men, can∣not be good; and of the Covenants made, I know no more then these already declared, and Christ given for a Covenant: and this New Covenant thus given by him to Believers, the choise of all, as made; but yet as to be made, there is still more or greater.

CHAP. 4.

Of the Everlasting Covenant as remaining to be made.

IT is evident, That the Covenant remaining to be made is no other but a new manner of making of the same everlast∣ing Covenant that was made with and confirmed in Christ at the beginning, for him and his spiritual Seed; and after de∣clared, as confirmed in Christ to Abraham, and so immedi∣ately made with him, and Isaac, and Jacob, for them and their Seed, which should be of the same Seed still: and afterward in respect of the King and Kingdom, so also made with David, for him and his Seed, which should be of the same Seed still; and so because this Covenant was first o∣pened to, and made with Abraham, it is called God's Co∣venant made with Abraham; and because it was after in like manner made with Isaac and Jacob, Abraham's Sons, and so every of all those three being the Fathers of all Israel; therefore it is called, The Covenant of their Fathers; and because in respect of the Kingdom, it was after also so made with David, it is sometimes called, The Covenant made with David: and this Covenant still called, The everlasting Covenant, and The Covenant of the Fathers; which was made to these Fathers for them, and for their Seed, to wait for the performance thereof by Faith, the first Testamental Covenant given in the beginning of a literal performance,

was for nurture of the Seed till Christ came, and then to be shaken and pass away; and the Second or New Testamental Covenant given in the Dispensation of the spiritual first Fruits of the everlasting Covenant, to nurture Sons for walk∣ing in Faith and Love, till they come to the Inheritance, when the fulness of the Everlasting Covenant will be performed to Soul and Body both; when, though the first Fruits abide in the Harvest,* 1.2029 yet the Obligation in respect of living and waiting by Faith, and use of suitable outward Ordinances, will be shaken, and pass away also in the coming in of that fulness: so that the Everlasting Covenant in the fulness and compleatness of it, is that which is waited for, and remain∣eth to be made; not to be waited for by Faith in carnal ob∣servances, as till Christ came; nor with the first Fruits of the Spirit, to wait for the fulness by Faith in use of spiritual Ordi∣nances, as since the giving of Christ for a Covenant to his coming again; but to be made in and by a compleat perfor∣mance of it, as all that is said in the Promise of making it, doth evidence. And of this making the Everlasting Cove∣nant foremade with Abraham, (for him and his Seed then) with him and all his Seed in performance, I am now to treat; and though in the Revelation of it, and Promises of it, it be foreshewn, yet as it is insured in the Promise as a Covenant to be made, I will note a few things about it that are cleerly set forth in the Scripture; as, 1. The Time when it is to be made: 2. The Persons with whom it is to be made: and 3. What is to be done in this manner of making it; all included, and not darkly, but cleerly intimated and exprest, in that known place,* 1.2030 Jer. 31.33, 34. But this the Covenant that I will make with the House of Israel after those dayes, saith the Lord, I will put my Law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. And they shall teach no more every Man his Neighbour, and every Man his Brother,* 1.2031 saying, Know the Lord; for they shall all know me from the least of them, to the greatest of them, saith the Lord: for I will forgive their iniquity, and I will remember their sin no more. Minde these words, and see, That this Covenant was not then made, when Jeremiah wrote it: he saith neither, I have made, nor I do make; but, I will make: nor doth he

say, I will presently make: for the old faulted Covenant yet was, and for a long time to be in force; but, After those dayes I will make: [ 32] the last of those dayes being not yet come, and so the Covenant yet not so fully made as here is pro∣mised to be made: and so in them, I will view the three things mentioned.

I. The Time when this Covenant is to be made, is cleerly express to be after those dayes; he saith not these dayes, as speaking of the dayes of his prophecying onely, or those neer following after; but the dayes of which he prophesied that must first come, and the things therein to be done, first done; and then after those dayes, and those things done in them, he will make this Covenant: it is nowhere said, in respect of the fulness, That he will make it before, as for a dis∣pensation of a spiritual first Fruits, and a New Testament made to nurture Sons, to wait for the fulness in the making this Covenant to come in its time; this was to be, and hath been done by Christ at and since his first coming, and is here intimated, verse 31, &c. as is foreshewn. But for the fulness, before that be done, and the Covenant so made, the whole House of Israel that are then surviving, even Isra∣el and Judah; the natural seed of Abraham, Isaac, and Ja∣cob, must be first brought into their Land and converted; and then Jesus Christ the Son of Abraham and David, must visibly descend from Heaven, and all the Saints be raised, and changed, and come with Jesus Christ, and break the power of all Oppressors. And then when these things are done, after those dayes, he will thus make this Cove∣nant, as is said. And this is that said here by this Pro∣phet, as elsewhere by the rest of the Prophets. This Prophet speaking of all the Families of Israel, to whom God will do this, saith, Behold, I will bring them from the North-Country,* 1.2032 and gather them from the coasts of the Earth: with them the blinde, and the lame, the woman with childe, and her that travelleth with-childe together; a great company shall return thither. —They shall come with weeping,* 1.2033 and with supplication will I lead them; I will cause them to walk in Rivers of waters, in a straight way where in they shall not stum∣ble: For I am a Father to Israel, and Ephraim is my first∣born.

—He that scattered Israel,* 1.2034 will gather him: (and so on to verse 16.) in which he promiseth, That the Children of Rachel shall come again from the Land of the Enemy to their own Borders: including the Children slain by Herod, in and about Bethlehem, Mat. 2.17, 18. which shall be then also raised, (and so on to the 27 v.) Behold,* 1.2035 the days come, saith the Lord, that I will sow the house of Israel and the house of Judah with the seed of man, and with the seed of beast:* 1.2036 (and so on to verse the 31. saying,) Be∣hold, the days come, saith the Lord, that I will make a new Govenant with the house of Israel, and with the house of Judah. And what and when it shall be, he sheweth in verses 33, 34. and pointing to the time, he saith, After those dayes, that is, those dayes, as then to come, and in the greatest measure and full sense, yet also, which he prophesied of from the 8 verse to the 30. And this he again after affirms and ex∣plains: Behold,* 1.2037 I will gather them out of all Countries whither I have driven them in mine anger, and I will bring them again to this place, and I will cause them to dwell safely, and they shall be my people, and I will be their God, &c. and I will make an e∣verlasting Covenant with them, &c. And so elsewhere: and so other Prophets, Thus saith the Lord, I will gather you from the people, and assemble you out of the Countries where you have been scattered. And I will give you the Land of Israel, and they shall come thither: and they shall take away all the detestable things, and all the abominations thereof from thence; and I will give them one heart, and I will put a new Spi∣rit within you, &c. (And again,) For I will take you from a∣mong the Heathen,* 1.2038 and gather you out of all Countries, and bring you into your own Land. Then will I sprinkle clean water upon you, and you shall be clean, &c. A new heart will I give you, &c. So the Time is cleer, and that Christ the Son of David, and all the Saints raised, must first come with him: and then in that time this Covenant be made, it is cleer in many places, as is shewn, Part 2. chap. 17. and chap. 18. part 3. chap. 5. part 5. chap. 5.

Now if any demand, Why I call not these things the making of the Covenant in performance, seeing there is a performance of so gracious and great things in them all;

I answer, Because, 1. The Text doth not so call them, but speaks of these things to be performed first, and of the Covenant to be after-made: which is a good an∣swer.

2. This Covenant is to be made with the spiritual Seed; which all these were not till then so made. If any say, They were both before the spiritual Seed by Election: for as touching Election, they were beloved for the Fathers sake: That hath been already answered: the Election mentioned Rom. 11.28. is not of the persons cast off, but of the Fathers whose natu∣ral Seed they were, for of these scattered it is said, I will have mercy on Jacob, and will yet chuse Israel,* 1.2039 and set them in their own Land; and strangers shall be joyned with them, and they shall cleave to the House of Jacob, &c. And again, The Lord shall yet chuse Jerusalem. So as the Lord of old chose Isra∣el, by bringing them out of Egypt, and giving them his Statutes, &c. and so planted them a noble Vine, wholly a right Seed: and this for the love of the Fathers: So the Lord will again chuse Israel, and make them wholly a right Seed, by the per∣sonal coming of Christ again, who shall come out of Sion, and turn away ungodliness from Jacob, and then make the Covenant with them: and this for the Fathers sakes. Which gives farther answer:

3. The persormance of those mentioned things,* 1.2040 are from the remembrance of the Covenant made with their Fathers; and so a performance to these, for their Fathers sakes. To all which Answers, I add this,

4.* 1.2041 That Faith and Hope is to be exercised by them till all these things be done, and that the Lord Jesus do visibly appear and come to them, and restore all things, and then this Covenant made; which once so made in perfor∣mance, they live no longer by Faith and Hope, but by Sight and Enjoyment. And thus it is every way cleer, for the Time when this Covenant is to be so made, it is, After those dayes.

II. The Persons with whom this Covenant is to be made,* 1.2042 is also as cleer and express to be all the spiritual Seed, that by Ministration have been so made from the beginning of Gospel-preaching, till Christ appear personally in Glory, and

give the new Heaven,* 1.2043 and new Earth with them all, and with them all together at once; not with one, or two, or some few; or now with one, or some, and after with other; but with all the whole spiritual Seed together: for the whole House of Israel, and the House of Judah, it is express. And so likewise for the People of other Nations that shall be joyned with them; yea, Abraham, Isaac, and Jacob must then receive the performance of this Covenant so made; yea, Zerubbabel and Daniel must be there, to receive their part with many that shall rise out of the dust of the Earth; yea, all the whole spiritual Seed of Abraham, even we that are of the Gentiles; yea, as the Covenant was first made with Christ, and through him a Covenant for Mankinde; so all his Seed by Ministration thereof: and so Adam, Abel, Seth, Enoch, &c. In a word, None shall prevent another, but all that are in the dust, and sleep in Jesus, shall arise, & living Saints be changed, & all together meet the Lord, and be, and come with him; for then is the time in which he will give rewards to his Servants the Prophets, and to the Saints, and to them that fear his Name, both small and great. And so this Covenant will be at once made in performance, to all the Seed together: and indeed this Covenant was never fore made to be received by Faith to any one person, for himself alone, but to the Fathers, for them and their Seed; and to them and their spiritual Seed it shall be at once made in performance to them all together. These the persons.

But to this, it may be some be replied, That then after this Co∣venant so made, there must be no more conversion, no encrease of the Seed, for then the Covenant must be made again, or else it will not be made with all the Seed; and if so, then not with all at once.

To this I answer, That some whose labors I reverence and esteem, and them for their works sake, do so conceive, That as that Kingdom shall be sinless and sorrowless, so it shall be conversionless: there shall be no more converted after that Kingdom is set up: but the Reason given thereof, is not this I am to answer, but another, namely, That all that have part in the first Resurrection, even all the Saints that live and raign with Christ, shall raign with him a thousand yeers,

the whole time of his raign, as Man, till he deliver up the Kingdom to the Father, that God may be all in all. Whence this Supposition, If any should after the beginning, and some time of the Kingdom run out, be converted, they could not raign the full thousand yeers: One Answer will serve both these Reasons, which is this, That it is nowhere said, That all the Inhabitants of this new Earth, or all the Members of this Commonwealth shall sit upon Thrones, and raign: nor is it said, That all the natural Seed of Abraham, that are then living in unbelief, and the unbelieving Gentiles with them, that shall be converted at and by the personal and vi∣sible appearing of our Lord Jesus Christ, and all his Saints with him, and so made of the Seed, that they shall all be Kings, and raign with him: (they come in after the time of those to whom that Promise is.) And surely, for such as never suffered, never waited for him, but are so suddenly, and with so mighty a Hand brought in; it may be counted happiness enough, to live in such a Commonwealth, and be free Denizens therein, and enjoy the pleasures of such a King∣dom, till they be swallowed up with the unconceivable joy of the Father and Son, when God shall be all in all, which alone will satisfie all that are received into it: and the Promise of raigning, is to such as here in this suffering time, live and die in the Faith, or are found so believing on him at his ap∣pearing, that they may be changed while the other are raised, and so come together with the Lord, which the after-con∣terted do not. And so those that are the Children of the Resurrection that are raised or changed in one and the same moment at his coming, be all that I, and I suppose that any other can finde the Promise of raigning appertain unto. And if I should say, These are the whole of Abraham's spi∣titual Seed, I should not erre, whether Men receive it, or no: for all the spiritual Seed from Abraham's time so called; and if I shall add the Seed of Christ, the Seed of the Woman, from Adam to Abraham, though a spiritual Seed, yet not immediately so, but mediately through a spiritual operation,* 1.2044 in the Ministration of some means extended, as is cleer all the Scripture through; and they that are of the Faith, and live by Faith, and walk in the steps of the Faith of our Fa∣ther

Abraham, and so are the Sons of God by Faith: these are the Seed, the Children of Abraham, and his Seed; for which cause, Abraham had the Gospel to preach, and Cir∣cumcision to administer, as a Seal of the Righteousness of the Faith he had to preach, That he might be a Father. And the Apostles had the Gospel to preach, and Baptisme to ad∣minister, as a Seal of the Righteousness of the Faith preached, that they might disciple into Abraham's Family:* 1.2045 and so A∣braham still be a Father of such as believe. But now when this time cometh, That Christ with all his spiritual Seed do personally appear, and the Everlasting Covenant made in performance with them all, then all such Ministration ceas∣eth; yea, such Ministration as Moses had in earthly Rites and Shadows, were shaken and made unprofitable by the Death, Sacrifice, and Ascension of Christ, pouring forth the Holy Ghost, though in force till then: but the Truth of the Gospel preached to, and Covenant made with Abraham a∣bode still, and was more fully preached by the Apostles: but that manner of preaching, with Baptism and Ordinances delivered by them, though heavenly in respect of the for∣mer, and will be in force till the visible appearing of Jesus Christ, but then be shaken, when still the Truth of the Gospel and Everlasting Covenant will abide for ever, to be en∣joyed by sight. Now then, when all the means appointed for Abraham to be the Father of such a Seed, ceaseth, and no more brought in by believing, but by sight, nor living by Faith, but by sight; such are not in respect of any conversion, in Scripture∣phrase called, Abraham's Seed; but I conceive they more pro∣perly may be called, The Seed, or the Children of Christ, and of his glorified Saints, brought in and living by fight: not needeth any Covenant to be farther or again made with such as are brought in by and live in the light of this, being brought in to enjoy their part in it in their first conversion. And if any conceive they may be called, The Seed's Seed, or his Seed's Seed; and so under that Promise to the Seed of Abraham,* 1.2046 I will multiply thee above thy Fathers; I hinder it not; however, this I know, The People of God, as well as their worship, shall then be called by a new Name: so that in this is no let or hinderance to that said, That the

Covenant shall be made to all the spiritual Seed brought in or become of the Seed from the beginning to the ending of the Ministration of the Gospel,* 1.2047 by it to them all toge∣ther at once; yea, it will be a great wonder, to great ad∣miration, to see a Nation born at once, and such an infinite Company of Saints presented to them: and yet when the Mountain of the Lord's House is thus exalted, and the Lord appears in his Glory, and the Children of the Resurrection ruling and flying about; when the Spirit and the Bride in the presence of the Bridegroom,* 1.2048 when Light and Law so proceed out of Sion, the Inha∣bitants of the Nations hearing, will say one to ano∣ther, Come: and so go together to the House of the Lord, without any other Ministration. So that then is promised to be the greatest Conversion, and more nu∣merous then ever before; though all of them brought in by, and living in the performance of the Covenant at once so made with the whole Seed, and not made over again, but continuing; and it is enough for all so con∣verted, to be under this blessed Government after their Conversion, enjoying the happiness of it,* 1.2049 and so escape that great destruction and second death, and have eternal Life, when the Serpent and all his Seed are cast into the lake of fire, which is the second death. And so we see who the persons are.

III. What that is that is to be done in the manner of making this Covenant, is fully and sweetly expressed in this Jer. 31.33, 34. affirmed also in other places of Scripture: let them be considered.

CHAP. 9.

Of the things to be done in making this Covenant: see the Text.

I. I Will put my Law in their inward parts, and write it in their hearts.* 1.2050 This exprest in other words; when having clensed them from all their filth, he saith, A new heart will I give you, and a new Spirit will I put within you, and I will take a∣way the stony heart out of your flesh, and I will give you an heart of flesh; and I will put my Spirit within you, and cause you to walk in my Statutes, and ye shall keep my judgements, and do them.* 1.2051 Of which Moses spake, saying, And the Lord thy God will bring thee into the Land which thy Fathers possessed, and thou shalt possess it, and he will do thee good, and multiply thee above thy Fathers; and the Lord thy God well circumcise thine heart, and the heart of thy Seed, to love the Lord thy God with all thy heart, and all thy Soul, that thou maist live. And so by Jeremiah a∣gain, I will give them one heart and one way, that they may fear me for ever,* 1.2052 (all dayes.) - And I will make an ever lasting Co∣venant with them, that I will not turn away from them (from after them) to do them good; but I will put my fear in their hearts, that they shall not depart from me. So that in all the places we may see, That then all sin and sinning shall be removed, and a perfect Righteousness framed in them, and strength to walk constantly therein: and by this we may note the difference be∣tween this and the first Fruits of it given in to Believers by the first coming of Christ given for a Covenant, as namely, That this now-given, is but a first Fruits, and earnest of that promised, which is the Harvest to be waited for: also, That this given was,* 1.2053 and yet is, chiefly received by the Gen∣tiles; but that promised, chiefly by the whole House of Isra∣el, the natural Seed of Abraham, become the spiritual Seed: this given, is mediately in the Ministration of his Servants; that promised, is immediately by his own presence: this

given, many Israelites shall have their return into their own Land; that promised, at the visible appearance of Chrift:* 1.2054 this given, is to all Believers, though Israel be in dispersion; that promised, not till Israel dwell in their own Land: ma∣ny of those that receive this given, may yet through weakness be puft up for one against another; but in receiving that promised, is no more pride nor envy of one against another.* 1.2055 The best of those that receive this given, do not here attain to perfection; the least of those that receive that promised, are perfect. In the Assemblies of those that receive this given, were and still are found, some among them unsound, and some decaying, and some falling off: but those that receive that promised, the people in that whole Assembly be all righteous, and no more decaying or falling off. Those that receive this given, are here still under the Cross, and Com∣batants; but those that receive that promised, are freed from all Sufferings and Temptation, and are Conquerors, enjoy∣ing the Inheritance. This given is received, now by one, and then by another, and by all by degrees; but that pro∣mised, is received at once by all together, Israel and Judah, and all Believers of all Nations together. So, though this given be a first Fruits of the same Spirit and Covenant, yet there is as much difference between this given, and that promised, as between a handful or first Fruits of the Corn, and the whole fulness of the Harvest, which is in this making of the Covenant now treated of: in which it appears, they shall all be made sinless, and righteous, perfect in the love of God and one another, compleat in all true holiness.

II. And I will be their God, and they shall be my people.* 1.2056 And this appears in that which went before in verse 32. and se∣veral places, to be spoken emphatically, to be understood in a higher sense, and after a more eminent manner, then ever before: for he was their God, and they his people, when they were afflicted in Egypt; and in more manifestation, when they were in the Wilderness; and still more appear∣ingly, when they were setled in Canaan, and his Worship setled among them: and of these remaining, while Jeremiah prophesied among them: and still more manifestly in special

manner,* 1.2057 he is our God, who believe in Christ, and receive of the first Fruits of the Spirit, and we his people: but here is cleerly more implied to be done after those dayes, and here and elsewhere exprest, as namely, That he will multi∣ply his wonders among them, and his favours on them, so as he will make himself known to all Nations to be their God,* 1.2058 and make them known to all Nations to be his peculi∣ar People, when the Heathen shall know, That he is the Lord; and, That he doth sanctifie and build Israel, and shall acknowledge them, The City of the Lord, The Sion of the holy one of Israel; yea, he will set his Sanctuary in the middest of them for evermere; yea, he saith, My Tabernacle also shall be with them; yea, I will be their God, and they shall be my people. And so he hath opened his own meaning. And what this Sanctuary and Tabernacle is, and from whence it comes, and where it shall be, he hath told us, viz. Jesus Christ The Son of God, The Son of Man, The Man in whom the fulness of the Godhead dwels bodily, he that is in the Father, and the Father in him, he is the Temple and Sanctuary, (and no other like the old Temple, or new formed Church-Governments under the Gospel in this City) for the Lord God Almighty,* 1.2059 and the Lamb, are the Temple of it, and he the Son of David shall sit on the Throne, and be the mighty King and Governour among them: and Christ also coming with his Saints, those that in Spirit are now in Heaven, the Jerusalem that is now above; these shall come with their Lord and Master down from Heaven, and re∣ceiving their Bodies glorified, the great City, the Holy Je∣rusalem descending out of Heaven from God, having the Glory of God upon her; Of which it is said, I saw the holy City,* 1.2060 new Jerusalem, coming down from God out of Heaven, prepared as a Bride adorned for her Husband. And I heard a great voice out of Heaven, saying, The Tabernacle of God is with men, and he will dwell with them; and they shall be his peo∣ple, and God himself shall be with them, their God. Thus we have it cleerly opened: so that these Saints, this spiritual Seed,* 1.2061 shall be Princes among the people, and sit upon Thrones with Christ, & raign with him: And all the Kingdoms under the whole heavens shall be given to the people of the Saints

of the most High, and all nations shall serve him: and the name of the City shall be from that day, The Lord is there. Thus will God be with them their God, and they shall be his people. Thus owned by him.

III. And they shall teach no more every man his neighbour and every man his brother, saying, Know the Lord, for they shall all know me from the least of them to the greatest of them,* 1.2062 saith the Lord. To know the Lord, is both to understand and know, That he is Jehovah, and that he is infinite in Wisdom, Power, Goodness, &c. and to know, that is, acknowledge,* 1.2063 love and adore him as the Lord, as he doth discover him∣self such a one in and by his Son Christ: and thus to know the Lord, every Man (except Jesus the Son of God) that hath lived or doth live upon this Earth in their several Ages, have needed, and do need, to be taught this knowledge: and it is the part of every Man,* 1.2064 according to his under∣standing and Faith, to teach, and receive teaching from his Brother, saying, Know the Lord. But because in respect of some, this is confest of all, I forbear further proof; onely because some conceit established Believers past this need since Christ came, I shall consider the place alledged for it, which is 1 Joh. 2.20, 27. Ye have an unction from the holy One, and ye know all things. -The anoynting which ye have receiv∣ed of him, abideth in you, and you need not that any man teach you: but as that anointing teacheth you of all things, and is truth, and is no••ly, and even as it hath taught you, you shall abide in him. This place being a sweet, needful & instructing Truth, crosseth nothing here foresaid; for the Apostle speaks here of a first fruits of that promised; spiritually dispensed;* 1.2065 and not of the Harvest, as a pears in his former & after-Discourse: for as he that receiveth Christ, receiveth all things with him; but still ac∣cording to his receiving, either by spiritual discerning and be∣lieving, or by open sight and enjoyment; so he that knoweth Christ, knoweth all things: but still according to the manner of his knowing, either through a Glass dimly by Faith, or else in open view, seeing as he is seen; Paul confesseth the first to be now in this life, but the later,* 1.2066 at the time we are speaking of; and so this Apostle confesseth the former to be now, but the later not to be enjoyed till the time of the visible appearance of Christ. And so he saith not, Ye need not that any Man teach you, (saying, Know the Lord) for that a∣noynting

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teacheth you of all things: but that he saith is, Ye need not that any man teach you,* 1.2067 but as that anoynting teacheth you of all things, &c. that is, as the Spirit in the Testimony of Christ in that Doctrine of Christ, in which he hath helped you to believe in Christ, and by that Doctrine teacheth you of all things; do ye so abide in that, and receive the Testi∣mony and teachings of that, by all that teach you, as that anointing teacheth you: But, saith he, If there come any unto you,* 1.2068 and bring not this doctrine, receive him not into your house, nor bid him God-speed. And this Counsel on the same ground given in this place to warn against Seducers. And so Paul to the same purpose saith, Though we, or an Angel from hea∣ven, preach unto you other, or besides that we have preached unto you, &c. Again, If any man preach any other Gospel unto you, then that ye have received, let him be accursed. And John's saying to be thus understood, is cleer, by comparing two sayings of Paul, speaking by the same Spirit* 1.2069: yea, in John's own exhortationa 1.2070, and professed end of his writing, which was still to teach them as this anoynting teacheth, from Chap. 2. to Chap. 5.13. And so Peter, and the residue of the Apostles,* 1.2071 were in this manner diligent to teach Be∣lievers that knew the Truth, and were established in the Truth; yea, Christ his anoynting is affirmed to be in such Ministration, and all Believers exhorted daily to teach and exhort one another: yet still according to this anoynting, with the words of the Gospel, in which the Spirit testifieth of Christ, and according to the proportion of Faith as God hath dealt to every Man. So that this place is of excellent use in all teachings, and receiving of teaching: But when that time comes, and that is done of which Jeremiah speaks here,* 1.2072 Then they shall see Face to Face, and know as they are known; yea, see Jesus as he is; then will be open the hidden things of darkness; and then not some of the choise onely, but all the Seed, even from the least of them to the greatest of them, shall know the Lord: so that Tongues, Prophecying, and Knowledge by such Mediums as now, shall be useless,* 1.2073 and such teachings cease then: but we shall all know the Lord, by an immediate sight of the Lord, which will make us to be like him. Such so full

and so cleer Knowledge to be given, then.

IV. For I will forgive their iniquity, and I will remember their sin no more. This is cleer to be such a forgiveness,* 1.2074 as in which all sin is wholly taken away, and they presented al∣together spotless before him: such a degree of Forgiveness, Justification, and Sanctification, and Freedom, as no Man attaineth in this Life: In which, daily Forgiveness is needed.* 1.2075 But this is that spotlesness, which Christ by his Blood sprink∣ling commending his Father's Love there through, in Gospel∣ministring by his Mediation sending forth Spirit in his Word to work on the Heart, is now about to fit his Seed for, and bring them to; and it shall be compleated at that very Day of his coming, when also that which follows will be performed with it; namely, That he will remember their sin no more. Whatever Forgiveness God extendeth to Men; yea, though into their Consciences, yet while any sorrow, shame, pain, weakness or oppression lieth on them, there is some remembrance of sin, for how good and gracious ends soe∣ver: and while any good promised for Soul or Body is withheld, there is some remembrance of sin, how advan∣tagious soever it be made; yea, as long as the Bodies of the Saints are in the dust, there is some remembrance of sin. But here from this time shall be no remembrance of sin: their sins shall be remembred no more: which includeth and assureth them, That God will wipe away then all tears from their eyes, and there shall be no more death,* 1.2076 neither sorrow nor crying; neither shall there be any more pain, for the for∣mer things are passed away; and so they shall not have any violence, injustice or oppression in their Government, nor suffer violence from any, nor shall there be contention or strife among the Creatures with them any more, nor any pollution in the Air or Earth, or any thing that grows out of it; but the whole Creation, the Heaven and Earth made new for them.

Their Government and Commonwealth shall be altogether peaceable, righteous, and flourishing; the Earth abundantly fruitful; and all Nations bringing their Glory to them, and they enjoying, and filled with all happiness for evermore, everlasting joy upon them, as is before shewn in the Pro∣mises,

Part 5. Chap. 5. and Part 2. Chap. 10, & 13.

And this the everlasting Covenant, which was made in promise to Abraham, Isaac, Jacob and David, and declared by the Prophets and Apostles, who shall in that day be also with them, when this shall be made in performance to all the spiri∣tual Seed, so as they all shall then triumphingly confess, As we have heard,* 1.2077 so we have seen in the City of the Lord of Hosts, in the City of our God, God will establish it for ever; and so filled with Rejoycings, they breath forth Hallelujahs. No∣thing more full and plain in Scripture then these things, therefore let the Rule and Consent in it be here remembred, and this the Hope we are called to by the Gospel, and are interested in,* 1.2078 in believing in Christ; so that Prayer is good for us, That God would grant to us the Spirit of Wisdom and Revelation in the Knowledge of Christ, that we may see what the Hope of his Calling is, which is to all en∣gaged in this Covenant; and what the Riches of the Glory of his Inheritance in the Saints, a little in this discovered; and what the exceeding greatness of his power, &c. which will bring all to pass.

CHAP. 10.

Of some usefulness of this Discovery of the Cove∣nants.

IN what hath been shewn, we may see, if we search and read the Scriptures pointed unto, That the Gospel of God and the Testimony of Christ therein, is according to the Co∣venants of God, and the Opener thereof; and also, That the Testimony of Christ, The Purposes of God, The Pro∣mises of God, and The Covenants of God agree in one and the same; The Revelations of Christ, shew forth the Testi∣mony of Christ, which is the Key of Knowledge: The Te∣stimony of Christ declareth The Purpose of God; from his Purpose, The Promises of things purposed, and as pur∣posed,

flow; and to assure the Promises, the Covenants are suita∣bly made: & so as in the Testimony of Christ, & in the Purposes and Promises of God, even so in the Covenants made known,

I. We have that set before us, which is already performed in Christ, which is true, and truely done, as a motive to, and Foundation for Faith; and declared, that Men might believe, whether men do believe it or not. And also that set before us, which will certainly be done to men, that they might believe, whether Men receive it or reject it: and this to give Preachers hope in declaring the Gospel; and Hearers caution, that they then receive his words and slip not the day of his visitation. And also that set before us, which Believers may through Faith, daily look for in this life: and what they are to wait for till, and through Faith, may be sure to enjoy in the life to come.

Yea, surely, as in the Gospel-Testimony, Purposes and Promises; so in the Covenants we may see a fulness of Pro∣vision for us: a sweet gracious order in them all, and Free∣ness of Grace with Mercy, Truth and Holiness in the per∣formance of them, all mentioned in his Word, and strong∣ly evidenced and intimated in the Works of God already done, so as they have a sweet and drawing influence, both to draw such as yet believe not, to believe, and to stablish Believers for their perseverance: I say, The Covenants of God have: but not such as exprest or intimated by Mr. Owen,* 1.2079 saying, The distributive justice of God is engaged upon this obliga∣tion of Christ upon the Covenant and Compact made with Christ as Mediator to that purpose, to bestow on them for whom he died, all the good things which he promised him for them, in and upon the account of his undertaking in their behalf: So he. Sure this Saying hath not the savour of the Scripture-Language, in Co∣venants, Promises, Purposes, or Testimony of his Oblation and Mediation, which are all plain, and without wreathed∣ness, holding forth their own meaning, and the certain Truth in that affirmed. Now certain it is, and is before shewn, That what God engaged for to Christ upon the account of his suf∣ferings,* 1.2080 he performed to Christ upon the account of his suf∣ferings; & what upon that account he engageth to Christ to do unto men, both hath & shall be upon that account done to men,

all Men, as is foreshewn: and what upon the account of his extention in Ministration of the vertues of his Sufferings and Sacrifice, was engaged to him to be done for his sake, hath and shall verily be done unto them: and yet upon both these accounts; in the first, having bought them; in the second, using means to lead them to Repentance, he shall rule some with a Rod of Iron, and break them in pieces like a Potter's Vessel for their Rebellions, and have the glory of his suf∣ferings and Sacrifice for them, and means used towards them in his just condemnation of them according to the Gospel. Therefore though God upon the account of the Oblation of Christ, hath given in to him eternal Life, as in a publick Man for all Men, for whom indeed he died, yet not to be on that account dispensed to all for whom he died; but on those, that by and in the means he useth, believe on him: as hath been foreshewn in the Testimony of the Oblation and Mediation of Christ, and in the Purposes, Promises and Covenants of God, and in answer of Mr. Owen his more plain Expressions: so swerving from his own Rule.

II. In this manner of God's making his Covenants, we have a good and sure Direction to know what Covenants we are under, and what our Interest in the Covenant is, and how far we are in Covenant with God, and so what we have in enjoyment, and what in hope to enjoy, if we view the Covenant in which our Father Adam was at first, and from which he fell; and then view that heavy Covenant he, and we all in him fell under: and withall, view how the second publick Man, the Lord Christ, became under that heavy Co∣venant for Mankinde, and hath fully satisfied the same: and view how upon the account of satisfying this heavy Cove∣nant, there is a gracious Covenant between the Father and him, and that also respecting Mankinde to be now in his dis∣pose, and he to have a Seed out of them, and to have for and give to his Seed eternal Life: And if believing all this, we view the Covenant God made with Mankinde through Christ at the beginning; we shall see, That we are under a gracious Covenant; and, That, if according as our eyes are opened, and Light, Motion and Strength in the means ex∣tended to us, given us, we so believe in God, who are ac∣cording

to the gracious Covenant, under the hope of Eter∣nal Life. And then if we view the Covenant as made with Abraham, and the first Fathers, and believe the same, we are under the hope of it: and then, if we view the Cove∣nant that was added because of Transgression, and given by Moses to continue till Christ came, and look on Je∣sus as set forth in the Gospel; we shall see how Christ hath satisfied and made purgation for all the sins, the one part of that Covenant could charge us with; and fulfilled all that in Truth which the other part of that Covenant did figure and type out; and freed us from outward Circumcision, and all the Bondage of the Law of Works; that believing in his Blood, we may therethrough approach to God, and believe in and receive from him, all saving Grace, we shall finde a better use of that old Covenant for instruction, now being from under it, then those that were under it in Observances, did or could finde. And see therein the first Covenant made with Mankinde through Christ, cleared; and the Door to Life and Immortality opened, with the hope of the everlasting Covenant set before us, and Jesus Christ given for a Covenant; holding forth the New Testament to us: in minding and believing in him with our heart, he writeth his minde in the Heart, enduing us with the Spirit of Faith, Love, and Power, and a sound Minde; so in∣teresting us in the Promises and everlasting Covenant, leading us to live by Faith, and walk in Love, in which he sealeth us for his, and gives us a first Fruits of the Spirit, as an earnest of the Inheritance. And so we are under the New Testa∣ment, of which Christ is the Mediator by vertue of his Blood, That we which are called, may receive the promised Inheritance: and he is loving, faithful, and able; yea, and given us of God for the everlasting Covenant it self, That we believing on him, and receiving him, may in and with him receive all things; and he by his power, keep us through Faith, till he have conferred all things in the Covenant on us. So that till possession, we can have no better or greater assurance of our interest in, and enjoyment of all promised in the everlasting Covenant, then the assurance by Faith in him of his fulness, and our interest in him, and enjoyment of

him, who saith, Because he liveth, we that believe in him shall live also: and it is better and safer for us, that it is in his Hands, then if it were in ours; we may better betrust him then our selves, for keeping it. And knowing all this revealed in the Revelation of Christ, and so testified in the Testimony of Christ, and therein the Purposes of God to be declared to be such; and according thereto, the Promises of God given forth, and all the Promises assured by his Co∣venant, and now Christ given us for all, so as believing in him, he is ours; and he being ours, all that is his is ours, his Fa∣ther, Spirit, Promises, Covenant, Inheritance; and we his, as is all plentifully shewn and proved before in this Treatise: Who then can desire a better, firmer, and stronger assurance of God being ours, and with us, to preserve us to the Inhe∣ritance? I confess I have formerly fancied some more par∣ticular and personal thing, in which I now see I was mistaken. And because I meet with Expressions importing the same in others, I owning it, as my own former mistake, will endea∣vour to remove it from others, in considering one Expression more of Mr. Owen's; of whose minde in that also, I conceive my self to have been.

CHAP. 11.

An Answer to an Expression seeming to cross this last said, about assurance: or else to give a better.

THis I finde in Mr. Owen's writing,* 1.2081 viz. God being with his People, from henceforth even for ever, is from his giving in that Promise, Psal. 125.1, &c. into their souls in particular, and their receiving it in their Generations, according to their ap∣pointed times, even for ever: So far he. But this saying suits not with the Gospel setting forth Christ to have come in the flesh, and to be given for God's Salvation to the ends of the Earth, and for a light to the Gentiles, and for a Covenant to the People; nor is there any place of Sen∣pture

in its own plainness and simplicity either to assert it, or countenance it; no, not that very Text it self. Let it be con∣sidered as agreeing with others.

1. They that trust in Jehovah, as Mount Sion is not moved,* 1.2082 remaineth for ever: (or, as some read it,) They that put their trust in the Lord, are even as the Mount Sion, which may not be removed, but standeth fast for ever: (or, as we read it,) They that trust in the Lord [shall be] as Mount Sion [which] cannot be removed, [but] abideth for ever. 2. The Mountains round a∣bout it, and Jehovah is round about his people, from this time and for ever: (or, as some read it,) The Hills stand about Jorusa∣lem, even so standeth the Lord round about his people from this time forth for evermore: (or, as we read it,) As the Moun∣tains [are] round about Jerusalem, so the Lord [is] round about his people from henceforth even for ever. All comes to one sense in every reading: but neither the Text it self, nor any Translation of it, doth thus read it, That such as from God's giving in these particular words to their Souls, and they re∣ceiving it, they shall be as Mount Sion, &c. nor any such man∣ner of saying, here or elsewhere. I will not press that I un∣derstand not, though some of the Learned render it, as the Chaldee Explanation and Exposition, to be thus, The just which trusteth in the word of the Lord; and so, Jehovah, the divine presence, or Majesty of the Lord is round about them: I say, I will not press this, though it be far more agreeing with the Text, (then the former device) being suitable to the same thing spoken by another Prophet,* 1.2083 Thou wilt keep him in per∣fect peace, whose minde is stayed on thee, because he trusteth in thee. Trust ye in the Lord for ever; for in the Lord Jehovah is everlasting strength. But not to press farther, the words countenance not at all such a saying as I am answering: But,

2. Evident it is here, That the Lord by this Prophet de∣livereth the same Doctrine for the comfort of his People,* 1.2084 that he did after in discovering the Vision, to and by the Prophet Habakkuk: The vision is yet for an appointed time, but at the end it shall speak and not lye: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is listed up, is not upright in him: but the just shall live by Faith.

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And this is cleared to us by the Apostles to be,* 1.2085 That sinners, ungodly ones, coming in through the Love of God com∣mended in the Death of Christ for sinners, to believe in his Blood, and therethrough to believe in God, to be saved through Christ: That God justifieth these through the Blood of Christ, and they receive this justification through Faith; and so are justified,* 1.2086 or just by Faith. And these are the just ones of whom Habakkuk speaks. And doth not the A∣postle farther declare, That these just ones do live, abide, and receive all their strength, encrease and safety by Faith in trusting or believing in the Lord? and these are the Trusters in God and Livers by Faith of whom both the Prophets speak. And to all such Trusters in the Lord, that said Psal. 125.1, 2. is strong Consolation; and he should do an evil work, that should take them off from this confidence begot in them by the Grace of God in Christ, commended through his Blood to sinners; by saying, Oh you may be deceived, and steal this, in trusting on the Lord without warrant, if these words, Psal 1.25.1, 2. were not given in, in particular to your Souls, and you so received them, and then it will prove Gravel to you, &c. But I desire to wrong none: I suppose he limiteth it not to these very words: But if any such-like be so given in, and received, as, Son, be of good cheer, thy sins are forgiven thee: or, I have blotted out thy trans∣gressions, as a cloud, for my own Name's sake: or, I have loved thee with an everlasting love, therefore with loving kindness have I drawn thee: or any such-like. But though these be great and special mercies, to be spiritually streamed into the heart, yet not rightly taken or used, if it be for such an end, as to take them for Gods, making the everlasting Covenant with us in particular, as with Abraham; for all these but one, were spoken to the Church in general, and were not the making, but the remembring of the Covenant made with Abraham; which, though made in particular, and personally with him, and so with Isaac and Jacob, and after with David, in respect of the Kingdom, yet was it not made with them or any one of them for themselves in particular, but for them and all the spiritual Seed that were to follow, of which they were to be Fathers: and for that one, which was spoken in

particular, of one particular, it was vocally spoken, and audibly heard by him to whom spoken, and many others, that were with him, and for their sakes also; this Man to whom it was spoken, being before this speaking a Son. So that all these and the like sayings, shew what sure confidence Believers may have in remembring the Covenants made with their Fathers; and the spiritual streaming in of such Sayings into their hearts, a good relief in their fainting, and help to enlarge their use of confidence in God, that ever re∣membreth his Covanant made with the Fathers. And this leads to a farther consideration of this Psal. 125.1, 2. viz.

3. That these words were not directly spoken to and for such as did not trust in the Lord,* 1.2087 to beget them to trust in the Lord, though such an use may be, and come of the hearing and minding them in convincement: but they were and are directly spoken to, and for such as are already Trusters in the Lord; being first begot to trust in the Lord, that they might not fear or depart through fainting, or go aside in lifting up their Souls, to any other strength, wisdom, righte∣ousness, policy, or confidence; for so he tells them in the same Psalm, Such as (in any straight, or for any pretence) turn aside, (namely,* 1.2088 from this way of trusting in the Lord) unto their crooked wayes, the Lord will lead them forth with the workers of iniquity, [but] peace upon Israel: opened by the Apostle, directing as the rule to wait through the Spirit for the Righteousness of God by Faith, &c. saith,* 1.2089 As many as walk according to this rule, peace be on them, and mercy upon the Israel of God. And this the same with that in Habakkuk, He whose Soul is lifted up, is not upright in him, but the just shall live by Faith. And in this very sense doth the Apostle render that saying to the Hebrews:* 1.2090 to which the whole 125 Psalm fully agreeth.

4. This foresaid saying taketh away the strength of the A∣postles consolation given to the believing Hebrews, and so to all Believers thereby,* 1.2091 viz. For he hath said, I will never leave thee, nor forsake theee; so that we may boldly say, The Lord is my helper, I will not fear, &c. which Consolation the Apostle gives to the whole Church of the Hebrews, to withdraw

them from coverousness, and firm them in confidence; and not from a particular in-giving of these words to their Souls: nor is there any likelihood they were so to all, every, or ma∣ny of them; nor is any such Caution put in. But he layes it down, as it was given, when God was about the first literal fulfilling his Covenant made with Abra∣ham; and giving Joshua to be their Captain, to en∣courage them to go on in his way, he gives this Promise first to all Israel,* 1.2092 the whole hurch, Be strong and of good cou∣rage, fear not, nor be afraid of them; for the Lord thy God, he it is that doth go with thee, he will not fail thee, nor forsake thee. And this Promise, as a part of the Covenant made with their Fa∣thers, given to them,* 1.2093 was together with them, again given to Joshua their Captain. Now as our Joshua, even Jesus, that is the Captain and Finisher of our Faith; the Fore-runner, in whom all the Promises are Yea and Amen:* 1.2094 so it appertains to all that believe in him, as his spiritual Seed and Heirs, The Seed of Abraham, The whole Church spoken of, and to, as one, Thee; and every one having right, as being of the Seed of Abraham, claiming their interest, We. So the Apostle directs these believing Hebrews; yea, it being recorded and written, he directs them to take what the Scripture saith, as the Holy Ghost speaking to them;* 1.2095 yea, and so he directs all Believers, even of the Gentile, affirming them written for our learning, that we through patience and comfort of the Scripture might have hope in believing. So that though this place, I will be with thee, &c. have no otherwise been inspired to them, then as it is written in the Scripture, they believing in Christ in whom all the Promises are certain, they are Heirs, and the Promises pertain to them,* 1.2096 and they in believing may have the comfort of them; and yet for some particular difficult extraordinary business, it may sometime be needful and very profitable for leading to farther trusting in the Lord to go through so great a business, to have it particularly streamed into the heart of some chief Officer, as this was to Joshua, after the ministerial giving of it, Josh. 1.5. from whence I marvel, learned Men should take that saying there, as for every Saint, rather then from its former ministerial giving to the whole Church, and after with them to Joshua, Deut. 31.6, 7, 8: And if we take

not this saying thus, as appertaining to Christ, and in him to all Believers, but onely to such into whose Souls it is parti∣cularly given in; What force hath the Apostles Exhortation to these Hebrews, and so to all the Church of Believers? or who shall be the Thee, and the We, here spoken to, and speak∣ing, if those, and all those,* 1.2097 and onely those mentioned by the Apostle to be they, be not they? and he expresseth it to Be∣lievers in Christ; in believing in whom, is Mens entrance into Sonship and special favour, and interest in promises, as is wit∣nessed in the Testimony of Christ, and Declaration of the Purposes, Promises, and Covenants of God: and such parti∣cular in-givings, are great mercies, and sweet enlargements, and most to babes, and at beginnings, till Men have learned to live by Faith: but to live on sense, and particular visits, to make them our Foundation, to lift up our selves above our Brethren that have them not, is a great abuse of them. But I will in this proceed no farther, nor yet in farther usefulness of all that written, knowing such as read and believe what the Scripture affirms, will meet with usefulness; but onely in considering that which occasioned me to the writing of this Treatise, namely, Mr. Owen's stating of the Question pre∣tended to be in dispute or controversie, between him and Mr. John Goodwin, about Perseverance in, or falling from Faith; or rather, the Faith that may, and that which cannot be fallen from.

An Explicite Declaration of the Testi∣mony of Christ, &c.

PART VII.

CHAP. 1.

Of the Question as stated.

AS for his mentioning the many sorts of holiness, and holy Ones, and such as seem so, and are not, about which the contest is not, I let pass, and look onely on that about which the con∣test pretends on one side to be: and he puts it into two sorts of Faith, or that Saints are said to believe, and to be holy, really, and in the Truth of the thing it self: The first sort of Believers that have Faith and holiness true in its kinde,* 1.2098 he saith, Are such as having received sundry common Gists and Graces of the Spirit, as illumination of the minde, change of affections, and thence amendment of Life, with sorrow of the world, legal repentance, temporary Faith, and the like, which are all true and real in their kinde, and do thereby become vessels in the great house of God, being changed as to their use, not in their nature; continuing wood and stone still, though hewed, and turned to be serviceable vessels: and on that account are frequently termed Saints and Believers.

On such as these there is a lower, (and in some) subordinate

work of the Spirit, effectually producing (in and upon the faculties of the Soul) somewhat, that is true, good, and useful in it self,* 1.2099 an∣swering in some likeness and suitableness of operation, to the great work of regeneration, the which faileth not: There is in them light, love, joy, faith, zeal, obedience, &c. all true in their kinde, which makes many of them do worthily in their generation; howbeit, they attain not to the Faith of God's Elect, neither doth Christ live in them; nor is the life which they lead, by the Faith of the Son of God. So far he.

Though this description of Faith and Saints, be not in any Scripture-Expression or Terms,* 1.2100 or according to any Scripture-Description, but rather like unto that reproved by it; yet here is granted a Faith and Holiness; true in its kinde, that hath in it illumination, change of effection, amendment of life, light, love, joy, faith, zeal, all effected by the Spirit; from which he yieldeth, a Man may fall. And if that be true, he after saith, That a man may abide with constancy to the death in this Faith through sufferings: surely then, it being none of the Faith of God's Elect, &c. and they wood still, &c. they must needs perish. And were it not better to let such a Faith alone, when so great danger in falling away, and yet no Salvation, but eter∣nal perishing, though they continue, even through sufferings, and die in it? But I will not meddle with the controversie, but onely the stating the Question. And so this Faith ac∣knowledged true in its kinde, and of the Spirit's operation, I shall consider three things in it: 1. That mentioned here, which may be mis-conceived by some, and those things which are no part of Faith or Holiness true in its kinde, of the Spirits operation. 2. I shall acknowledge that which is so, to be so in∣deed. 3. I shall consider Heb. 6.1, 8. whence all his proofs seem to be fetched.

CHAP. 2.

Of things that may be misconceived, and things no part of Faith.

1. I Suppose himself by common Gifts and Graces of the Spirit,* 1.2101 means something higher, and more special then that Light, Understanding, and Skill in Arts for working cu∣rious Works given to our Types, or those given to Men to fit them for Husbandry, or those Gifts given for strengthening a Nation to some Men, as Wisdom, Prudence, &c. for the Mighty,* 1.2102 and Captains of War, Judges, Prophets, Counsel∣lors, cunning Artificers, and cloquent Orators; or onely, that common Light wherewith he enlightens every Man that cometh into the World, and gives them more understanding then the Beasts or Fowls. All which are indeed gracious Gifts, given to Men through Christ, and for his sake; and to gracious ends also, having their tendency to lead Men to Repentance; yet for these things, as the Gospel is now come forth, Men are not frequently called Believers and Saints, and the Gifts and Graces of the Spirit, given in his Testimony of Christ in the Ministration of the Gospel to make him known, and call to, and unite to him in believing, are of a higher Nature, even the lowest of them: This being his Work,* 1.2103 and that of which we speak, or we speak nothing at all in this business. As for that quoted 1 Sam. 10, 11. it doth not prove, That Saul had the Gift of Prophesie, any more then one that hath no Gift of singing, yet coming where some are sweetly singing, is taken with the melody, and carried on with them to sing, or by some extraordinary occa∣sion or motion, led to sing a Verse or two tuneably, and yet hath neither skill nor ability to do it again at any other times, can be said to have the Gift (though on such an oc∣casion, the act) of singing; so, that Saul did sometimes on an extraordinary occasion, and by an extraordinary Motion, Prophesie, yea, and some of his Servants also, is true, and

so by some operations of the Spirit, they had an act of Pro∣phesying, I believe, because it is so written; and also,* 1.2104 that they were among the Prophets: but that he or they were Prophets, and had received the Gift of Prophesie, so as to have it, I believe not, because it is not so written: and how∣ever, this place is not to our business; onely this I have noted, to avoid mistakes about the Gifts and Graces here meant.

II. For sorrow of the World, that is not according to God, it hath no-tendency to any gracious quickning, or that Light, Love, Joy, &c. but aptly worketh Death,* 1.2105 Grief for worldly shame, poverty, straights, or loss of Honour, &c. leads to murmuring, and evil fruits, and so to trouble and estrangement from God, and so to death, and so is evil, one of the lusts of the flesh, which though in Believers, often a∣noying them, yet resisted by the Spirit of Grace, Let no man say when he is tempted to evil,* 1.2106 (moved to sorrow of the World,) I am tempted of God, (This is one of the lower Works of his Spirit, one of the common Graces I have re∣ceived from him) do not so erre, do not so dishonour God and his Spirit, as if he were the Father of darkness, and such evil Gifts came in the flowing of the Spirit from him through Christ, not call darkness light, and light darkness: a sorrow will be in the working of the Spirit, but that will be a sorrow according to God, suitable to the Grace made known, effecting it. But this worldly sorrow, or sor∣row of the World, is no part of it, hath no union with it, and so no part of the Faith or Holiness treat∣ed of.

III. Legal Repentance (if by legal be meant, that which is right, true, sound, and according to rule, we would not strive about words, it might stand: but by many expressions used, and the scope of the business, it's evident that cannot be the meaning here, and therefore)

1. If by legal Repentance be meant a Repentance effected by the Law under which Man was fallen, discovering sin, and sentencing to death for sin, affording no hope,* 1.2107 but in answer∣ing the righteousness it requireth, and so afflicting with despair and terrors of wrath and death, at best effecting such a grief,

as causeth thoughts or returning to regain such a righteous∣ness, &c. this stands cross to Faith and submission to Christ, and so is none of the works of the Spirit in the Testimony of Christ;* 1.2108 but the Fruit of unbelief, if not also of an evil Ministration, being the exercise of a natural conscience, through ignorance of the Oblation of Christ, and Peace made thereby; and also ignorance of God's proceedings with Men through a Mediator, and upon what account he chargeth sin upon Men, and will proceed to punish them: so that this is rather a fruit of the deceitfulness of sin, the work of the Spirit being otherwise.

2. If by legal Repentance be meant such efficacies as were in Men under the Law as given by Moses, effected in that Mini∣stration, keeping still under a Spirit of Bondage, suitable to the time before Christ came in the Flesh, and offered the Ob∣lation, and sate on the right hand of God to mediate,* 1.2109 and so sent forth the Holy Ghost: This would be denial of Christ come in the flesh, to attribute such efficacies to the Holy Spi∣rit in the Gospel now; yet a Repentance is wrought in the working of the Holy Spirit, but it is such as the Gospel teacheth, even Repentance towards God, and from dead works, and not this legal Repentance: nor are any under the Gospel-Ministration, on the account of such legal Repen∣tance, anywhere called Believers or Saints. As for that al∣ledged, 1 King. 21.27. it was an Humiliation, occasioned by the report of the terrible Judgements to be executed, which God in great Mercy for a time deferred, as he took off some Judgements from Pharaoh; yet neither of them said to have Repentance,* 1.2110 nor were called Believers and Saints; but wicked Men: so we are quit of this.

IV. Nor can they be brought into this Company of whom Mr. Owen speaks, Page 402. Sect. 8. A sort of Men there are in the World, who escape the outward pollutions of it, and are clean in their own eyes, though they are never washed from iniquity; who having been under strong convictions by the power of the Law, and broken thereby from the course of their sin, at∣tending to the word of the Gospel, with a temporary Faith, do go forth to a Profession of Religion, and walking with God; so far as to have all the lineaments of true Believers, (as Mr. Good∣win

somewhere speaks, drawn in their faces) in hearing the word gladly, as Herod did; receiving it with joy, as the stony ground did; attending to it with delight, as those did Ezek. 33.31. re∣penting of former sins, as Ahab and Judas, until they were reckoned among true Believers, as Judas and those Joh. 2.23. who yet were never united to Christ. So far he.

But it is plain these were Hypocrites in a proper sense, pro∣fessing to have that they had not, & to walk with God as they did not;* 1.2111 nor are such as these anywhere in Scripture called Believers and Saints; but plainly affirmed, not washed from their filth, of lofty eyes, Hypocrites, not wise, not approved; Sayers, and not Doers of the will of the Father; such as Christ in his Ministration, and in the Ministration of his Ser∣vants, never knew, owned or approved by any word of his: and though he yet wait with patience on such, and use means that they might rightly convert; yet if they persist, and do not convert, he will after, when the dayes of his patience is out, notwithstanding all their profession, say to them, De∣part from me, (not ye Saints, but) yet that work inquity. And this he forewarned all his Hearers of, that they might truely turn to him: neither have these all the Lineaments of true Believers (of which Mr. Goodwin speaks, nor yet of which the Scripture speaks) in their Faces, nor will the examples instanced prove them so to have: for Herod's hearing John gladly, and doing many things, &c. what Lineament was this, when he feared the people, and knew John both to be, and to be accounted a Prophet, and to be just and holy?* 1.2112 So that he had no just occasion to harm him, and yet kept him Prisoner; and contrary to his preaching, kept to himself his Brother's Wife from him, living uncleanly with her, and at her motion put John to death: nor was he ever reckoned Be∣liever and Saint, nor with them. And Ezekiel's Hearers are plainly branded with Hypocrifie, that heard, and would not do, their Hearts running after Covetousness; and so far from being reckoned among true Believers, that a wo is de∣nounced against them. As for Ahab's Repentance, there is nothing affirmed of it, as the Lineament of a true Believer; nor was he so reckoned, any more then Pharaoh, as is fore∣shewn. As for Judas Repentance, it was hellish, and con∣strained

by torment of Conscience, which led him to a vain course,* 1.2113 even to the Enemies of Christ, to ease his grief; nor was that Repentance a Lineament of a true Believer; nor was he upon that account, or after, reckoned among true Believers: and yet being a secret Thief before, what Be∣liever soever he was before that, he comes not within the compass of those set forth in Mr. Owen his stating the Questi∣on. As for the stony Ground, it is a part of a Parable uttered and opened by our Saviour, shewing the efficacy of the Word for Fruits, rather then for Regeneration; for none was good Ground before the receit of the Word; but that received, and possessing the Heart, regenerated, and made the Ground good, and then kindely fruitful, which could not be till then. So that the Word in the High-Way, if it had abiden, would have saved, and made it good by degrees; but being suffered to be presently stollen out,* 1.2114 they remained High∣way: they that suddenly believing were a little touch'd, if they had abiden, minding that believed, and let it sink into their Heart, it would have broken the Stone, and after that, have rooted up the Thorns also:* 1.2115 But by being withdrawn by Tempration, as the other by worldly Thoughts, they re∣mained 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, a∣mendment 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 re∣joycings 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 De∣vils.) 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 De∣vils 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 De∣vils 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.* 1.2116 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 Faith∣less; yea, and some of them also of whom the Apostle af∣firms, 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 experi∣ence; and such believing is in the Devils. But the believing that is called Faith, is a gracious Gift of God,* 1.2117 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 de∣stroy the works of the Devil; and that there is no door of Repentance for them; but he hath destroyed his first work al∣ready, and is about destroying his second, and will utterly de∣stroy 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 be∣lieve 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 Sa∣crifice 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 be∣lieveth 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 depart∣ed: 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 a∣gainst that believed, then that Faith is right, and in a Man as verily saving, as to the Devils an occasion of trem∣bling.

V. Whereas he saith, They are changed as to their use, not in their Nature; that is rather to be applied to those fore∣mentioned 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,* 1.2118 in being by the Go∣spel 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.* 1.2119 If by Nature he mean some beginning of the Divine Birth opposed to the Humane, then those that believe that Je∣sus is the Christ, are so far born of God; and himself con∣fesseth, 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;* 1.2120 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 confes∣seth, pag. 423. hope for.

And this I add: As he hath professed himself not to mean ceremonial or seeming Holiness; so I confess,* 1.2121 That in the Scripture, since Christ his Ascension into Heaven, none are cal∣led Believers and Saints, upon account of any Faith and pro∣fession

of Faith that is not saving, and such as in which Men continuing,* 1.2122 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,* 1.2123 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 cal∣led Truths, they can be no other then the sayings in and ac∣cording 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 preach∣ed to them, that they might obey in believing, and so be recon∣ciled 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 Ene∣mies, &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 Cove∣nants 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 a∣gree; 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,* 1.2124 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,* 1.2125 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,* 1.2126 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 Ge∣nerations; which none can do, but such as are purged, and made fit for the Master's use. And this demonstrates and ju∣stifies 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

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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 be∣getting Faith] and these Believers are affirmed to be no Hypocrites in the proper sense of the word,* 1.2127 [as for some hy∣pocrisie 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 Be∣lief, 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 a∣gain, 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. * 1.2128 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 pro∣fesseth 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 Testimo∣ny of Christ, his Oblation, Intercession, the Purposes, Promises and Covenants of God, and his Spirit in his Prophets and A∣postles 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 pro∣duced 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 Scri∣pture, 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 answer∣ed, 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 writ∣ten, Part 2. Chap. 10. which it were a shame for any that have sometime believed,* 1.2129 to stand in need to be taught a∣gain 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,* 1.2130 Who being the brightness of his glory, and the express image of his per∣son, 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,* 1.2131 &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,* 1.2132 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;* 1.2133 (that is, the natural Children of Abraham, to whom in this Epistle he writes, and of whom Christ came, they, as o∣thers, were mortal; so, as the same in speaking to the Gen∣tiles, 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 begin∣ning of Christ?

And this requireth both a negative, and an affirmative An∣swer: and so,

1. A negative Answer, Not the believing remembrance of it;* 1.2134 nor the prizing embracing, and believing encourage∣ments, 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 Pro∣mises of the New-Testament; yea, for all their spiritual Sa∣crifices 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 ver∣tue 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, to be still in this manner laying again the Foundation, so known among them, and thereby to hinder and forbear his farther building upon it: and this to be the sense,* 1.2135 appears his express words, and also in the Reason there given of it. And in this sense, Leaving is not casting off, but letting remain: and yet for present, forbearing the pursuit of such a busi∣ness or discourse, to follow on with that intended. So the sense.

Quest. 3. For what cause he would leave such a discourse at this time, as the declaring what is the Found uion, and which are the first Oracles, and opening again what the first Principles it teacheth be; which later he onely nameth here, but open∣eth not, nor any farther proceedeth after in this Epistle, to say which is the Foundation, or which be the first Oracles, or to o••en what those first Principles are, but proceedeth in usefulness of all together: for what cause he so doth?

Answ. 1. Because he takes this for granted, They to whom he directed this Epistle, were already fully perswaded of the Foundation, what it was; and knew, and were in∣structed in the first Oracles of it,* 1.2136 and did also enjoy the first Principles: they were holy Brethren, Partakers of the heavenly Call, had their joycing of Hope, and the beginning of Confidence, and shewed forth the efficacies of Faith in

their labour of Love, though through their dulness of hear∣ing they had deprived themselves of that cleer and larger un∣derstanding which for the time they might have had: They which ought to be Teachers of others, need themselves to be taught again which be the first Principles, &c. and are become such, (that is, in their own demeanor and exercise) as have need of Milk, &c. Milk here not used in that sense,* 1.2137 as by Peter, for the sincere Milk of the Word, the gracious influences flowing from Christ; refreshing, drawing, and strengthening Believers, and so building them more upon him, that so they are offering up spiritual Sacrifices, &c. which is the same with that the Apostle proceeds to here in this Epistle: But Milk signifieth here, the lowest and first Rudiments in which Men are to be catechized, and to know and believe, before they can be built up, as mentioned in this following discourse of the Apo∣stle, even as to the Corinthians, among whom was some ig∣norance and divisions, about the Foundation and first Ora∣cles in many among them, and some denying the Resur∣rection of the Body,* 1.2138 &c. he saith therefore, He fed them with Milk. And so, as the word Children is sometime used in the better part, for such as are child-like affected: and sometime in the worser part, for such as are weak and igno∣rant: so is the word Milk sometime used in the best part, for all fulness and excellency of provision; and sometime for that is more easie and fit for weaklings. And so it is used here, as appears in that which followeth, And not of strong meat. In this Milk appears to be meant, as is said, in the lowest sense, in that it is opposed to strong Meat, as 1 Cor. 3.2. it being not so opposed, 1 Pet. 2.2, 3, 4, 5. where the same is called Milk for its sweetness and easiness of digesture,* 1.2139 that is also strong Meat, even good and fatness for strengthening. And strong Meat signifieth here, not simply any other Do∣ctrine, but the same more cleerly opened, and farther pressed, for Mens spiritual feeding on it, and growth by it; at which weaklings, not skilled in the Oracles and first Princi∣ples of the Foundation, use to slumble, as those to whom our Saviour plainly uttered the beginnings;* 1.2140 and they not content therewith, and so not believing, yet pressed him with Queries for farther opening, which, when granted

them, they stumbled at it: (and sometimes strong Meat signi∣fieth harder services and greater sufferings required:)* 1.2141 and so strong Meat here taken for such proceeding in Doctrine, as in the following Discourse. And so, though the Apostle re∣proves these Hebrews, for making themselves like such weak∣lings, yet he doth not judge them to be every way such indeed, as he professeth in his expressions and perswasions of them, foreshewn: but he judged them to know and believe the first Oracles and Principles; and being perswaded, they would by this reproof be quickened to attend, he will forbear the farther opening and declaring these first Principles, but onely mentioning them, and so proceed to that he intended. And this is one Reason of it: another is,

2. Because if he should be still declaring to them what the Foundation is, and which be the first Oracles of God;* 1.2142 and so opening the Principles thereof to them, it would hinder his present design in this Epistle, of opening to them the many and great things of Christ in his Priesthood and Mediation of the New - Testament, and Intercession thereby, to build them up farther, which was his business now in hand, and which in this Epistle he was resolved to pursue.

3. Because they that are indeed ignorant of the Founda∣tion, not being instructed in it, and firmly believing it,* 1.2143 and so not skilled in the Oracles of God and the first Princi∣ples thereof, which they be, and how founded on the word of the beginning of Christ, they are not capable to be in∣structed into, and built upon Jesus Christ in the discoveries of the excellencies of his remaining Priesthood, and Medi∣ation of the New-Testament: and so it would not be pro∣fitable so to open the same to them; yea, our Saviour tells his Disciples that were yet weak in their Knowledge and Faith, about his Death, Resurrection, Ascension, Sacrifice-Offering, and sending forth Spirit,* 1.2144 That they were not yet able to bear many things he had to say to them: and so he spake to the People in many Parables, and as they were able to bear it, not ordinarily in such open cleerness, as in Joh. 6.48, 66. And while Men (where Gospel as now come forth is taught) do come to know the Foundation and Oracles of God in it,

and the first Principles thereof, and be firmed in their per∣swasion of the Truth and Goodness thereof, whatever they are learning, they are not come to the knowledge of the Truth: if they fall on interpreting Scripture,* 1.2145 they will wrest them to their own destruction; nor are such to be admitted into the Ministery, lest they fall, &c. therefore to such as these he di∣rected not this Epistle; and if any such were among them, themselves might teach these things to them, till they were fit to be taught what he now writeth, and so would he in his Ministration where he met with them, but not for fear of these, leave off his intended business, thus di∣rected to such as were capable to receive profit by it: that also one Reason.

4. Because if there should be any among them, of their Society, to whom he directs this Epistle, that have not onely known by a ministerial Teaching, the Foundation what it is, and the Oracles of God in and by it, what they are, and the first Principles thereof, and so hold them all in Opinion; but in the Ministration of the Gospel, and their understanding these things, have been illuminated by the Holy Spirit, and so wrought to Repentance from dead works, and such Faith towards God, as they tasted of the heavenly Gift; and so that the Lord is Gracious, and in use∣fulness of the Doctrines of Baptisms, with Word, Water, Af∣flictions and Spirit, were made Partakers of the Holy Ghost in his spiritual Evidences, Operations and Gifts, and in the Assemblies, Prayers, and laying on of Hands of his People, have tasted of the good Word of God in his faithful per∣formance of his Promises, and in the belief of the Resur∣rection and eternal Judgement, have tasted or felt the spi∣ritual efficacies or powers of the World to come: all which he believeth to be in these he writes to. And if such do fall away, he will not say there is any such among them: he is better perswaded of them: but if any such, (he saith not, if any that are yet ignorant of the first Principles; for, not∣withstanding their declinings, they may be hopefully taught them again; but if any such as they) fall from the Foundation and first Principles, and so fall away: even as to the Galatians, Whosoever of you (of you that received

the Spirit of Adoption in belief of Christ crucified for you) are justified by the Law,* 1.2146 (and so Christ become of no effect to you) ye are fallen from Grace: And so here, they that having received all this before mentioned, if they fall away, it is impossible to renew them again to Repentance &c. and so the laying again of the Foun∣dation, and opening the Principles to such,* 1.2147 will not be of any profit for them: therefore the thoughts of such shall not hinder; But he will forbear further discourse in this Epistle of those first things, and proceed to his intended business; and that another Reason, and in them all a full Answer of the cause of his present leaving such a discourse.

Quest. 4. What that going on to perfection is, he craveth Liberty for, and therein exhorteth them to the same?

Answ. That is evident and manifest in all this Epistle, to be no other, but to instruct them,* 1.2148 and that they might be instructed far∣ther in the Ends, Vertues and Excellencies of the Cross of Christ, his Blood and Sacrifice, his Oblation declared in the word of the beginning of Christ, as declared, discovered, and shewn forth in the Excellency and Prevalency of his ever-abiding Priesthood, after the Order, not of Aaron, but of Melchizedec, and of his Media∣tion of the New Testament, and of his continual Intercession, by vertue of his Blood and Sacrifice once offered: and all this Me∣diation and Intercession for his called, that come to God by him, to fit them for, and preserve them to the Inheritance, that they may live by Faith in him, and look for his coming again, and then re∣ceive it; that by instructing them in the Knowledge and Faith here∣of,* 1.2149 they might be more built on Jesus Christ, and grow up into more Union and Fellowship with him, and Conformity to him. And in these Answers, we may be helpt to see his meaning and drift, in saying, Therefore leaving the word of the beginning of Christ, let us go on to perfection.

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CHAP. 5.

Of Hebrews 6.1.

NOt laying again the Foundation of Repentance, and of Faith towards God. As if he should say. Do not put us to that, by such discourse, to be still and again laying the Foundati∣on, and so to hinder us from building thereon: In which manner speaking we may note,

1. That the Foundation was forelaid among these. The Obla∣tion of Christ taught,* 1.2150 with the first Oracles thereof, and the first Principles opened and pressed, and the same heard, known, and in believing received; and the spiritual Efficacies experimented by these Hebrews, who were illuminated, Holy. Brethren, Partakers of the heavenly Call, as it was with the Corin∣thians; they had not onely heard, but received, that in which they stood, and in retaining should be saved: and so the Galatians.

2. That the Foundation laid, was not the Principles here named, as Repentance.* 1.2151 &c. but the Foundation is that in which are, and from which the Oracles come that teach the Principles, and on which they are founded, it being the Ground, Motive, Builder, and Foundation of them; as the Foundation of an House or Tem∣ple, is not the House or Temple, but that on which the House or Temple is builded.

3. That the Foundation is that which is first brought forth and laid;* 1.2152 yea, perfectly and-compleatly laid, before any other thing be laid or built on it, and so nothing laid under it, or before it; not any thing to be built on, before it, or besides it; but it first, and first compleat, and then all that House or Temple, and every stone to be laid on and builded, comes after, and is builded on that first-laid Foundation; and so the whole House and building being on that Foundation, that is sure and firmly laid, the Foundation is the Up∣holder and Bearer of all the whole building that is builded on it. This is plain to any.* 1.2153

4. That in spirituals, of all the Principles here mentioned, and of all that farther growth and excellency the Apostle presseth to; of all Repentance towards God, Faith in God, Love to God, Walking with God, Hope in God; of Vocation, Sanctification, Election; of Union and Fellowship together with him; of Teaching, Baptizing, Praying; of Perserance and Enjoyment of the Inheritance, Jesus Christ as set forth in the Gospel, in which he is Evangelized; in respect of what from eternity he was,* 1.2154 and what he became, and what in himself he hath suffered and done, and what received in the Nature of Man and for Men, and what he is set forth to be for Men; him, and him crucified, with the Vertues, and Excellencies, and Ends of his Blood and Sacri∣fice: all included in his Oblation, in which he offered himself to God for men, and is by God set forth for a Saviour and Salvation to Men; and so laid in Sion: and in respect of all this, and Jesus Christ so set forth, is The Foundation, (though despised by many Builders, The precious Corner-Stone: and this the Name, and the onely Name given unto Men, whereby they may be saved; this that Rock, living and quickning Stone and Foundation, on which all that by Grace believe, are built up a spiritual House; this the Rock, against which the Gates of Hell shall not prevail; this that laid by the Apostles; and other can no Man lay, then this which is laid, which is Jesus Christ; and the word of the begin∣ning of Christ, is that which thus discovers him; and by the Oracles in that discovery, draws to him, and teacheth these Principles,* 1.2155 which are derived from, and bottomed on him, and so built on him, and brings to understand the whole Testimony of Christ, the Medium of farther building; all which, the Gospel believed with the Heart, effecteth, and keepeth on this Foundation, and caliveneth these Principles: and there is no other Foundation, nor Oracles, nor Principles, that are real and true in their kinde, of saving tendency, but these; which therefore are to be so firmly held, as no need of laying and begetting of them again: let us take some view of them.

The first Principle named, is Repentance from dead works,* 1.2156 which as it is taught by the Oracles of God, flowing from the Founda∣tion held forth in the Gospel; so it is the same that is preached in the Name of Christ with Remission of sins, called Repentance towards God, that which Christ came to call sinners to; for which,

when wrought;* 1.2157 there is joy among the Angels of God, it being according to God, and so a Repentance not to be repented of. This that also, which John in Gospel-preaching taught, and which the Apostles taught and called for, and which God hath granted, to such, as, in his giving, receive the Gospel: this Repentance being the very same with that so often called for, Prov. 1.22, 23. 2 Pet. 3.9. Ezek. 18.30. And so it is,

A change of Minde,* 1.2158 Inclination and Way, in turning from the evil Judgement, Confidence, Purpose. De∣sires Way and Works, which one hath formerly allowed himself in; and turning towards that Goodness, Mer∣cy and Truth presented in and by the Gospel to thim; with inward grief for, and dislike of their former e∣vil Judgement, Confidence, Purpose, Desires, Way and Works; and with love and desire of enjoyment of the Grace of God in Christ, with confidence in him, and living to him.

And in this Principle note three things:* 1.2159

1. That this Repentance is effected by the Gospel, discovering Christ, as having died for our sins, and rose for our justification, and given himself a Sacrifice to God for us, and used means to bring us to himself: which beheld and minded, it makes appear the vileness of our sinsulness, and vanity of our righteousness, that could not be pardoned without so great sufferings of so mighty a one; and the odiousness of our continuance in sinning against one, so great and glorious; and yet so loving, even to such Enemies as we, and his love commended through such Blood shed for us: and this seen, melteth the heart with sorrow for evils, and turneth the bent of the heart to him; yea, without this there is no door of Repentance, or any hope in it; for the Law of Works ad∣mits not of Repentance after sin committed,* 1.2160 but bindes over to the Curse; so, as Repentance is bootless and in vain, under and by that Covenant;* 1.2161 neither is there any conceit or fancy of Election that can give this hope to effect such Repentance; for without shedding of blood, there is no Remission of sins: Christ crucified for sinners, made known in the Gospel, is the very door of Repentance, as well

as of Faith: so that whoever knoweth and believeth him the Propitiation for the sins of the World, hath a good ground of Repentance and turning to God; nor shall it be in vain, but ac∣cepted. And from this Gospel-Message believed, is the rise of all true Repentance.

2. That as this Repentance is wrought by and founded on the Oblation of Christ made known, so it is the first thing taught and called for, in and by the discovery of Christ in the Gospel: and in believing the Gospel, it first effecteth this change, and turning of the Minde, Heart, and Way, from its former evil Judgement, Purpose, Affection and Way, to the Goodness and Grace of God, that reproveth the same; and so to its tenders and teachings: such the Order of Christ in his Call, Turn you at my reproof,* 1.2162 and I will pour out my Spirit, and make known my words to you: and so explained by him, Forsake the foolish, and live: and so by the Apostles. The Light and Oracles proceeding from Christ, reproveth and crieth down all flesh; and he that im∣braceth not that reproof, cometh not into the light; but he that imbraceth it, doth therein come to the light: and that this is first called for, is evident and express, Mar. 1.15. Luke 24.47. Act. 20.21.

3. That this Repentance hath not onely in it a turning from deadly works, such as the natural Consciences of Men will smite and wound them for, as Atheism, Blasphemy, Perjury, Murther, Adultery, Stealth, false Witness-bearing, Lying, Drunkenness, &c. but also a turning from dead works, such as Men in their ignorance and natural Conscience think to serve God, and get Life and savour with God by, whether Idolatry,* 1.2163 in worshipping Images and Resemblances, as representations of God; or Superstitions and Devices of Men, and Traditions of our Fathers to worship God by; or endeavours to stablish a Righteousness of their own in Works of the Law, to get the Righteouseess of God by. All which, how goodly soever and gainful they appear to a natural man, yet in this knowing and beholding of Christ, and him crucifi∣ed, they become as loss; and a man repenteth, and turneth from them to Christ, as is said.

And this is the Repentance that is from dead Works, and toward God; and there is no other Repentance, or other∣wise wrought, that is a Principle, or of any account in

the Gospell of Christ, or mentioned there, as that for which any are called Saints. And this Principle these Hebrews had.

The second Principle is,* 1.2164 Faith towards God. This is the same with that called Faith toward our Lord Jesus Christ, who is God over all, blessed for ever, and the only Medium of approach∣ing to God, and he in whom the Face of God shineth; so that it is in Scripture-Language evident, That the Principle here cal∣led, Faith towards God, is the Grace or Gift of Faith to and in a man, which closeth with the Object of Faith, and so is Obedi∣ence to the Faith; for, as is foreshewn, every believing is not Faith: the Fool believeth every thing, and the Devils believe, who yet are nowhere said to have Faith; but that Belief which is of the Faith, and closeth with the Faith, is in Scripture called Faith: and so this affirmed here, as one of the first Principles, taught and begot by the Oracles of God, building it on the Foundation, is said to be the Faith that cometh by hearing the Word of the Lord, and so the Faith in our Lord Jesus Christ. And so it is,

An inward under standing,* 1.2165 discerning, and minding the gracious Mind of God, testified, and appearing in Jesus Christ: by which one is inwardly perswaded & believ∣eth the Truth and Goodness of the same: and so with the heart in love, desires and confidence, imbraceth it: whence the Grace believed, worketh renewed dispositi∣on: and that welleth out confession: and this exprest in Scripture, to be that believing which is called Faith, Heb. 11.13, 14, 15.

So that this Faith having imbraced the Word, is a Principle within him that believeth; for he that believeth on the Son of God, hath the Witness (or Testimony, or Record) in himself. And so likewise,* 1.2166 we have three things to note in this Faith, as it is a Principle.

1.* 1.2167 That it is begotten and produced by the Declaration and Mi∣nistration of Christ crucified, &c. and the Love of God com∣mended through him, set forth in the Gospel, the Word of Faith, and the Oracle of God.

2. That it is wrought in the truning of the heart unto the Lord: whence it here fitly both follows,* 1.2168 and is joyned with Repentance from dead Works, according to that promised, Prov. 1.23.

3. That it is founded and bottomed upon the very Blood and Sacrifice of Christ,* 1.2169 as the Love of God is commended there∣through.

And this is the Faith begot by the Oracles of God, as one of the first Principles thereof; yea, this with the Repentance men∣tioned, are oft included both in one, or either of the names; being ever together, and neither of them being where either of them is wanting: and so the Faith of and in such turned ones, is that Faith by which the Believer standeth and liveth. And all the fol∣lowing Principles here named, are for the quickning, strengthen∣ing, encreasing, exercising, and making fruitful this Faith in which the Spirit dwelleth and worketh; and so it worketh through Love.

CHAP. 6.

Of Hebrews 6.2.

HEb. 6.2. Of the Doctrine of Baptisms, &c. Note well the words: he speaks not here of Baptism or Baptisms, as before he did of Repentance and Faith; and so he speaks not here directly and properly of the Act or Work of Baptizing;* 1.2170 ei∣ther inwardly, which is into the death of Christ, and conformity with him therein, which is done in this Repentance and Faith formentioned: nor yet of that outward act of Baptizing with Water, in the Name of, &c. which is a witness of that done in and by Christ, and a Medium having its tendency to that fore∣mentioned, which is the Baptism indeed;* 1.2171 which for the substance of it, and that which is spiritual and saving indeed, is one, and but one: for as there is one Body, one Spirit, one Lord, and one Faith; so there is one Baptism: and so, that he here speaks directly of, is not the Work, but the Doctrine of Baptisms, that is, the Teach∣ing

and instruction, given by the Oracles, about and concerning Baptismes, which, by the term in the Plural Number, can be no other but the several wayes and mediums appointed; and ha∣ving their tendency towards Baptizing, or for preparing for, and effecting that which is Baptism indeed, which because of their tendency and use to it, are called by that Name, each of them Baptism, and all together Baptisms. And a∣bout this Doctrine of Baptisms, I shall note three things in the Doctrine.

I. That these wayes and mediums of Baptizing are four, each of them bearing the Name of Baptism, as an Instrument used to that end.

1. The prime and chief ministerial way of Baptizing, is the word of the Gospel opened and applied in preaching;* 1.2172 so John, be∣sides his baptizing with Water, did preach the Baptism of Repen∣tance for the Remission of sins; and this was that Apollos knew and taught, being called Baptism.

2. Baptizing with Water in the Name of, &c. is that which was first,* 1.2173 and is most frequently called Baptism: and as the spi∣ritual Work of Grace in the Heart, was never called Circumcision till the outward Ordinance of Circumcision was given from Heaven, and then frequently so called, as that which is indeed, The approved Circumcision; so the Work of Grace in the Heart, was never called Baptism, till the outward Ordinance of Bap∣tism was given from Heaven: but since, so called: so likewise, the other mediums, that have their tendency to that gracious work, are also since, upon the same account, called Baptisms; as follows.

3. Afflictions, Sufferings for the Name of Christ, are also cal∣led Baptism.* 1.2174 I, saith Christ, speaking of his Sufferings, Have a Baptism to be baptized with: and of sufferings also he saith to his Disciples, Ye shall be baptized with the Baptism that I am baptized with.

4. The inward Inlightnings, Breathings, and Operations of the Holy Ghost in and with all the former mediums,* 1.2175 is also called Bap∣tism: this being the proper work of Christ himself in his promised presence, in the Ministration of the Gospel, and according to it, in all the means he useth for effecting this one gracious and spiritual Baptism, Act. 1.5. Mat. 28.20.

II. The Gospel in the Doctrine of Baptisms farther teacheth of these mediums:

1. That God hath a gracious end in all these, in visiting us with his Word, in having admitted us into his Family, in af∣flicting us and in extending motions of his Spirit, moving in our Hearts, as namely, to discover to us that filth of flesh and corrup∣tion that is in us, to abase us for it, and break us off from it; and to bring us more to prise, desire, and accept that purgation that is in Christ Jesus for us: and by this means drawing to him, thereby to baptize and wash us into more conformity to him, e∣ven in his death and purity, so to humble and cleanse us, that he may quicken and raise us: The Word is fit for all thisa 1.2176. Bap∣tism with Water in his Name having been once received, remains a Testimony and Instruction of the Truth of the Peace and Pur∣gation made by Christ, and the effectualness of the cleansing that is in him to bestow, and his readiness to communicate it to all, that by Repentance and Faith come to him, having received us in∣to his Family, that we might learn and receive the same of himb 1.2177: Afflictions fitted also to the same end, to humble us, and drive us, and conform us to Christc 1.2178: and spiritual motions are also for the same endd 1.2179: and that God in using all, or any of these means toward us, hath even this gracious end for our good, to better us by ite 1.2180, in sending his Word, Act. 3.26. & 26.18, in having admitted us into his Family, Exod. 12.48.49. in afflicting and chastening us, Heb. 12.5-10. in moving at our Hearts by his Spirit, Prov. 1.23. Rev. 3.20. extending all for good to us.

2. That in beholding and minding Jesus Christ, as he died and offered himself for us;* 1.2181 and so receiving his Sayings; and mind∣ing our Engagement to him, receiving correction in his chastise∣ments, and yielding up to his spiritual motions, we shall indeed be verily more baptized into Christ, more humbled in our selves, more cleansed from our filth, and more conformed to the minde of Christ: and all these things are taught in the Doctrine of Baptisms. And so,

III. The Principle it self is expressed, the Doctrine of Baptisms;* 1.2182 which by all said about it, appears plainly to be,

A right judgement of God in Christ,* 1.2183 concerning his gra∣cious and in all this his dealing with us, in a discovery to the heart by the Gospel, and an inward perswasion and belief in the heart, effected by the Gospel, that God both in giving and causing his Word to be preach∣ed to us, and in having admitted us into his Family, and in all his corrections and sufferings, that come up∣on us; and in all his spiritual motions of Grace stir∣ring in our Hearts, hath this loving and gracious end towards us, that we may be thereby more bap∣tized into the Death of Christ, that so we might partake more of the vertue of his Resurrection; and so to cleanse us more from all filthiness of flesh and Spirit, and conform us more to the Minde of Christ.

And in this we have three things to note.

1.* 1.2184 That this Principle is founded upon the Oblation of Jesus Christ, and the love of God to Mankinde commended therethrough: this is the Foundation of reaching this Principle and the ground of af∣firming the Truth of God's having so gracious ends in all these means used towards us; for if there were any man for whom Christ had not died and risen, to preach Repentance or Faith in the Name of Christ to such a man,* 1.2185 or to declare any gracious ends of God's towards such men, by his Word, or Baptism, or Affli∣ctions, or spiritual Motions, were to bear false witness of God: and if such should receive the Doctrine, it would be a vain Faith and Perswasion. But the Ransome given by Christ for all men, being the ground of the Truth, and the motive to perswade all this, it is verily true and sound: and the same Oblation and Sa∣crifice of Christ believed, is the ground and foundation of such a perswasion and belief of God concerning his gracious ends towards us, in such things forementioned.

2. That this Principle flows up by and with the former two,* 1.2186 being onely in those, that from believing the Obla∣tion of Christ, have been led to Repentance from dead Works, and Faith towards God; in which they are also framed to this perswasion of God about his gracious ends

towards us in all these his dealings with us.

3. That this Principle and Perswasion of God in the Heart,* 1.2187 inclines the Heart to be willing to be conformed to the death of Christ, and so framed to his minde, by all the means he useth to that end towards us. And this the Perswasion and Principle be∣gotten in the Heart by the Oracles of God in the Doctrine of Baptisms.

CHAP. 7.

Of Hebrews 6.2.

HEb. 6.2. And of laying en of hands. This by the connexion of the words, appears to be the Doctrine of laying on of hands. And for the right understanding of this Principle, four things are to be well heeded.

1. What laying on of hands was, used by Christ, and his A∣postles and first witnesses, and in what manner they used to lay on hands. And this appears in their writings to be sometimes, that men might receive the visible Gifts of the Holy Ghost; as our Saviour, to prepare his Apostles to receive the Holy Ghost, breath∣ed on them, and lift up his hands, and said, Receive, &c.a 1.2188. So they prayed, and laid on their hands on Believers, that they might receive the Holy Ghostb 1.2189: and sometimes they used this for mi∣raculous curing and healing of Diseasesc 1.2190: and sometime it was used for procuring special Blessings on men, Mat. 19.13, 15. Mar. 10.16. as of old, Gen. 48.14, 15, 16. and sometimes it was used for Believers fitness and ability to preach the Gospel, 2 Tim. 1.6. as of old for fitness and blessing in leading a people, Deut. 34.9. and sometime it was used for setting men in Office in and for the Church, and for fitness and blessing thereind 1.2191: and sometime for fitness; and a blessing for Messengers sent by the Church about Church-Affairse 1.2192. And the manner of their laying on of hands was with prayer to God, for that they desired for those on whom hands are to be laidf 1.2193: in desire whereof, and confi∣dence in God for his gracious Answer, they lift up their hands

to Godg 1.2194: whence Prayer is so named, lifting up the hands to Godh 1.2195 and in Testimony of their desire and confidence in God for his gracious answering, they laid on hand on the parties prayed fori 1.2196. Such, and in such manner their laying on of hands.

2. The Doctrine of laying on of hands, it is that Doctrine or teach∣ing 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 Te∣stimony 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 lay∣ing 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.* 1.2197 Philip, though an Evan∣gelist, 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 heal∣ing, 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 spi∣ritual gifts: so that, that which the Gospel in the Doctrine of lay∣ing on of hands, teacheth, that is of continual use for all Be∣lievers, 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-fa∣vour through Christ to be given, in blessing with encrease of, and establishment in the Faith to Believers: and for fitting and fur∣nishing such as have the word of Grace in their heart, to preach the Gospel, and to bless their Ministration: and for Believers ap∣probation, fitness, faithfulness, and blessing, that are chosen into Church-Offices; and for ability, faithfulness, preservati∣on 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,* 1.2198 with which Christ was anoynted immeasurably, and with which, he in the Gospel anointeth Believers, which in Scripture is called oyle and anoint∣ing; 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,* 1.2199 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 a∣nointing that teacheth: and so to anoynt those we pray over, with oyle in the Name of the Lord,* 1.2200 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,* 1.2201 ap∣pears 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,* 1.2202 he being a God hear∣ing 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,* 1.2203 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,* 1.2204 &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 Or∣dinances Believers had in Fellowship among themselves: and so the Temple of God,* 1.2205 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 Pray∣er. 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: some∣time by one,* 1.2206 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 Christ, is sometime called and expressed by that one Act in it, of his being lifted up, (from the Earth upon the Cross:) yea, likewise the whole preaching of the Gospel, in which Christ,* 1.2207 and him crucified, is set forth, the Propitiation for our sins, is exprest by that very term of lifting up: so our ap∣proach to God being through that Blood and Sacrifice of his, Heb. 10.19, 20. is for that exercise of Prayer, often called lifting up of hands, as Psal. 134.2. and 141.2. Lam. 3.41. 1 Tim. 2.8. and even so likewise, because when they prayed over any, or for any special mercies for any,* 1.2208 they often did point out the parties, and testifie their desires and confidence for them, by touching them with, or laying their hands on them: therefore, their so praying and blessing, is sometime exprest in that term onely of laying on of hands, as is cleerly seen, in comparing Mar. 10.16. with Mat. 19.13, 15. and so here laying on of hands chief∣ly and mainly implieth and signifieth. The-Prayers of Be∣lievers, assembled and met together in the Name of Christ, to desire some special favour and blessing of him;* 1.2209 to which he hath promised, both his presence in the middest of them, and his gracious Answers to them: in which Prayers of Believers there

is most commonly a lifting up (not onely of the heart, but also) ••f the hands towards God: and sometime, as confidence ••••given, a laying on of hands on parties prayed for, if present. And so, when Believers have assembled together, and prayed in the Name of Christ for any, though some particular out∣ward Act were omitted at some time, yet it being such an Act, as is sometimes done, and by which the Ordinance of Prayer, in naming that act, is known, yea, oft named by it, and known by that Expression to be done, it may be then so called and expressed in either of those terms, either lifting up, or laying on of hands; either, and both, importing praying for, or over those prayed for, as appears in Jam. 5.14, 20. where the same business is mentioned, and not laying on of hands, but Prayer with instruction (in a metaphorical term.) And so much for Scri∣pture-Use of the words, lifting up, or laying on of hands: in all that is said, minding this, That the Principle here is not exprest barely in laying on of hands, but in the Doctrine of laying on of hands.

4. For the Principle it self that is taught to,* 1.2210 and received of Be∣lievers in this Doctrine of laying on of hands, it appears by Scri∣pture to be,

A right perswasion of God, concerning his infinite Love, Mercy, Truth and Faithfulness in and through Christ, to hear and answer the Prayers of such as approach to him through Christ, and call upon him in his Name; in and with this perswasion, to have the heart suitably inclined, not onely ones self so to pray to God, and wait for his answer, but to desire and expect a blessing in the prayers of such as believe in Christ.

Such the perswasion of the Prophet by the Spirit, That God is a hearer of Prayers, and that they that by his gracious chusing, are led to approach to him, and dwell in his Courts, are blessed, and shall be satisfieda 1.2211. And thus the Apostle that used to lay on hands, was perswaded of blessing, through the Prayers of Believers, and the supply of the Spirit, &c.b 1.2212. Whence also he so earnestly desired the Prayer of Believers for himselfc 1.2213. and both for himself and his

Fellow-Labourers with himd 1.2214. Satans ordinary way in beginning to withdraw Believers from Christ, being to steal this perswasion (or Principle) out of their heart, and so drawing them to forsaking the assemblings of the Saints together, for that ende 1.2215. And in this Principle (or perswasion in the heart of a Believer, note,

• 1. That it is begotten by the Oracles of the Propitiatory or mer∣cy-Seat,* 1.2216 and founded upon the foundation of the Oblation and Sa∣crifice of Jesus Christ, by vertue whereof he now appeareth in hea∣ven for us. This the ground of all our boldness to pray for our selves or others and so of all our hope in God for hearing believers for us.
• 2. That this Principle,* 1.2217 as it flows from the foundation, and springs up with Repentance and Faith; so it is found in them, that through believing in Christ crucified, have repented of dead works, and do believe in Christ, and are in some measure conformed to him, in be∣ing baptized into his death, Isa. 1.13.14, 15. Psal. 50.15.16.
• 3. That this Principle in the heart of a Believer,* 1.2218 frames him to begin with God in seeking his blessing by Prayer in all distresses and enterptizes, and so to desire the Prayers of such as believe in Christ, with expectation of a blessing therein; and so in oppressing distresse, and for special Offices and Services in and for the Church, so far to desire this laying on of hands, as to desire their Prayers, Blessing, and Approbation, in seeking the Lord for him, and com∣mending him to the Lord, and the word of his Grace, for help and blessing in the same: and likewise to desire and delight to be much in the assembly of Believers met in his Name. And this the Principle begot in the Hearts of Believers by the Oracles of God in the Doctrine of laying on of hands.

CHAP. 8.

Of Hebrews 6.2.

HEb. 6.2. And of Resurrection of the dead. This appears by the connexion of the words, and as the Principle taught, to be the Doctrine of Resurrection of the dead: for understanding whereof, we have three things to consider, viz.

1. What the Resurrection of the dead is, that is here meant;* 1.2219 and that appears in the very words to be a Resurrection of those that once before lived, and are now dead, but shall be raised and made alive again to receive the eternal Judgement, which is after death and this Resurrection; which minded, this Resurrection ap∣pears not to be a metaphorical Resurrection,* 1.2220 in bringing such as were once in a healthful, rich, honourable and comfortable condi∣tion in this life, and now in deep poverty and distress, unto their former healthful and comfortable estate and condition again in this life; which is sometimes, though the hope of such a thing, so far as is for good, is raised from the belief of this mentioned, (whence the Metaphor:) yet this is not it: nor is it that surrection or quickning and giving life where none was before, whether in the na∣tural and first birth of a man, or in the new birth, (that is spiritual) in the Souls of Believers, who, though before in that respect dead, yet in that respect they were never alive before, and so not a resur∣rection, though a surrection & live-making, Eph. 2.1, 2, 3, 4, 5. Col. 1.13. But it's evident, the Resurrection here meant, is of the Body, that once was alive, but 〈◊〉〈◊〉 dead, and gone from among the living, in raising and making alive again that very Body: This appears clearly to be that Resurrection the Sadduces denied;* 1.2221 for which our Saviour said, They erred, not knowing the Scripture, nor the power of God, Mat. 22.23-32. This that Resurrection the Hea∣then Philosophers scoffed at: This that which the Apostates and false Teachers craftily and hiddenly denying, fancied into an Alle∣gorical and Metaphorical Resurrection, saying, It was already past with them; and so overthrew the Faith of some: by which seduce∣ments, some among the Corinthians fell to doubt of, and deny this Resurrection, the Resurrection of the Body, which is the Resur∣rection taught by our Saviour Christ, and by the Apostle in 1 Cor. 15. proving from the Resurrection of the body of Christ, the resur∣rection of the dead, and sheweth the order and several times of the Resurrection of dead Bodies: first, Christ the first Fruits; then they that are Christs at his coming again; & after the wicked at his delivering up the Kingdom to the Father, and giving the total o∣verthrow to death; and then affirming, That the very individual Bodies that died shall rise again; that very thing, it, that was sown or laid and covered in the earth, in corruption, dishonor and weak∣ness, shall be raised again, even it, that very thing, raised in incor∣ruption,

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glory and power:* 1.2222 and so affirming the same to the Thes∣salonians, even of them that sleep in Christ, and are dead from among men. And this Resurrection hath been believed, confessed and hoped for by all that believed the Testimony of Jesus: so that in the last day, all the bodies of Men that are dead, shall be raised by Christ: the Just in that beginning of the day, to receive rewards; and the unjust at the end of the day, to receive the ter∣rible sentence, of which enough hath been said. And this the Re∣surrection meant.

2. What the Doctrine of Resurrection of the dead is: And this also may be cleerly seen in the Scripture to be,* 1.2223 that Jesus Christ as the publick Man that died for all Men, for their sins, and gave himself a Ransome for all, that he might have them both living and dead in his dispose, he is risen from the dead and alive for ever∣more, the Lord of all; and that by vertue of this his Resurrection and victory over death, and Sacrifice offered, and Power received, He is the Resurrection and the Life, and will raise all men, and bring them before him to acknowledge him Lord: the just, in that Union with him, in which, they 〈◊〉〈◊〉 the unjust, in that Re∣lation, in which they are obliged to acknowledge him Lord, and that in the Resurrection of Christ from the dead, and therein o∣vercoming death, and assuring the Resurrection of the dead, is demonstrated and made known to be believed, the Righteousness of God, and his infinite power and faithfulness, to do all things, to fulfil his word, even to kill and make alive again; to send down to destruction, and return again; and so to uphold, help and de∣liver in the greatest distresses and death: and that such as believe in Christ, that as the publick Man is risen from the dead, and a∣live for evermore, may be quickned to a living hope, to be saved and preserved by him to the heavenly inheritance and eternal life through Faith: and so to depend on him for such supports and deliverances in greatest temptations and distresses, as is truly good for them: and also, that in this confidence in him that raiseth the dead, they may be kept from fainting in the day of adversity, and so be made willing to be made like Christ in the fellowship of his sufferings, and in deaths, knowing his strength is manifested in our weaknesses; and, that as we are conformed to him in his death, so we shall likewise also be, to the likeness of his Resurrection: If we suffer with him, we shall raign; if we die, we shall live, he

being the Resurrection and the Life; so, as thus believing in him, as risen from the dead, we may persevere, and live and die in the Faith; and such thing: are taught by the Oracles of God in the Doctrine of the Resurrection from the dead, or of the dead.

3. What the Principle is,* 1.2224 that is by the Doctrine of Resurrecti∣on of the dead, taught to, and received in the believing heart: that appears to be,

Such an inward perswasion, and belief of,* 1.2225 and in Jesus Christ risen from the dead, as makes confident in him for preservation through all sufferings and death, and raising out of death at his coming, to enjoy the inhe∣ritance and eternal life: so, as it frames to a willing∣ness to be conformed to Christ in his death, that one may partake of the vertue of his Resurrection, believ∣ing that, according to our dying with him, and for him, we shall be more abundantly quickned and enlived by him and live with him by the power of God: whence issueth that desire and hope of the vertue of his Resur∣rection, for newness of life, and perseverance in the Faith, even to the death, and dying in the Faith, to rise to everlasting life.

And in this Principle also are three things cleerly observable, viz.

• 1. That it is founded upon,* 1.2226 and produced by the Oblation of Christ believed, in his Death, Resurrection, and Sacrifice offered for us: by vertue whereof, he ever liveth to intercede for us, and will come again and raise us.
• 2. That this Principle is onely in those that through believing in Christ, and him crucified,* 1.2227 have been framed to Repentance from dead works, and to Faith towards God, and therein to some con∣formity to Christ in his death, & confidence in him for his Promises, of which some experiments in answer of Prayers they have found.
• 3. That this Principle inclines the heart to live by Faith in all conditions, and so to walk in the strength of the Lord,* 1.2228 2 Cor. 4.13. Phil. 4.4, 11, 13. 2 Cor. 1.9, 10. And this is the Principle be∣got in the heart by the Doctrine of Resurrection, &c.

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CHAP. 9.

Of Hebrews 6.2, 3.

HEb 6.2. And of eternal judgement. This also by the con∣nexion of the words, appears to be the Doctrine of eternal Judgement; and it also appears, in that it is coupled and mentioned after the Resurrection of the dead, to be that Judgement which shall be after men have died in their Bodies, and are raised and made alive again, according to that said, As it is appointed to men, once to die; and after this, the judgement: to which Judge∣ment,* 1.2229 by the voyce of Christ, All that are in their Graves shall come forth and appear before his Judgement-Seat, and be judged by him: of this our Saviour warneth us, Luk. 12.4, 5. and 21.34. as did the Preacher of old, Eccles. 11.9. and 12.14. and the Apostles since, 1 Pet. 4.5. 2 Tim. 4.1. As for the word Judgement, it is used, sometime for a right discerning and estimate of Men or things, as they are good and bad; sometime, for Au∣thority, Order and Rule given; sometime, for giving sentence, and causing the execution of that sentence; and in this sense directly, with inclusion of both the former, it is meant here: and so in this Judgement,* 1.2230 some shall be sentenced to, and possessed of an eternal inheritance with eternal glory; and some sentenced to eternal damnation, and cast into eternal fire: of both which, are spoken at large, Mat. 25.31, to 46. And this Judgement is called E∣ternal, because the sentence passed, shall never be reversed; nor the thing sentenced ever be removed; nor they on whom the sen∣tence passed, ever cease to be; but shall remain for ever, in ever∣lasting joy, or torment, according to the sentence and judgement given forth, and passed on them: and so the Doctrine of Eternal Judgement, or that which is in the Gospel by the Oracles of God, taught concerning it, hath these Instructions in it: that is to say,

1. That there are some judgements both in sentence and exe∣cution in this life,* 1.2231 both in mercies and corrections, in destructions

and deliverances, and salvations, which are but for a time, and dure not for ever; by which also,* 1.2232 special love or positive hatred are not demonstrated: of which I have no cause here to speak any more but this. That they both are used in this Day of Grace, to lead men to Repentance and turning unto the Lord.

2. That according to the Word of the Lord, and in the Mini∣stration thereof, a sentence of Life or a sentence of Death may pass on a Man in this Life; and yet it may so come to pass, that with∣out any alteration of the Minde and Purpose of God, the sentence may be so changed, as the execution shall not be on that Man on whom it was denounced; according to that 1 Sam. 2.30. And so the Lord hath explained his Minde to be, Jer. 18.7, 19. That when the sentence of death is given out against any, if thereby they be smitten, and turn from the evil against which it was given forth, God will take away the threatned evil: And when a sentence of life and good passeth on a man, if he take liberty to go on to do evil, the Lord will take away the good he said he would do unto them. And so again he saith,* 1.2233 When he saith to the righteous, that he shall surely live; if he trust to his own righteousness, and commit iniquity all his righteousness shall not be mentioned to him; but for his iniquity, &c. he shall surely die: and like∣wise when he saith to the wicked, Thou shalt surely die; if he turn from his sin, and do that which is lawful. &c. he shall surely live, he shall not die. And all this grounded upon this,* 1.2234 That God hath no pleasure in the death of the wicked; but that the wicked turn from his way, and live. And therefore he calls and promiseth, and threatens, and correct; and useth means that they might turn and live: and on the same ground, and from the same, and like places,* 1.2235 the Apostles have taught the same De∣ctrine to Believers, warning the believing Gentiles that were graft∣ed into the true Olive-Tree, and partook of the fatness of it, That if they abode not in his goodness, they also should be cut off: and tells them also, That the reprobated Jews, the branches broken off, if they persisted not still in unbelief, they shall be grafted in again•• for God is able to graft them in again; yea, his mercy shewn to the Gentiles, hath such an end and tendency in it; yea, he hath concluded all under unbelief, that he might have mercy on all &c.

3. That though through continuance in wilful Rebellion against light, and many covincements and warnings, a Man may come to

that height of sin,* 1.2236 even in this life, as to be reprobated and given up to Satan, and so left to that eternal Judgment yet to come; yet that is so hardly discernable to any in this life, that it is not safe for us to judge farther of such, then that they are in danger of eternal dam∣nation; for though such transgression shall not be so forgiven, but that it shall be verily and remarkably punished; yet, if by the means used, with all punishments, they be regained to repentance, the soul may be saved in the day of the Lord. Whence we are not absolutely forbidden to pray for such a one;* 1.2237 but that we pray not for such a transgression to be forgiven and taken away, so as all punishment be removed; for of necessity that must be visibly and sorely punished here or hereafter:* 1.2238 whence the delivery of such a one to Satan, hath such an end and tendency, while means and life is continued, to destroy the flesh, that the Spirit may be saved in the day of the Lord; for while life and means is vouchsafed, there is hope; for the end of Christ his first coming and Ministra∣tion of the Gospel,* 1.2239 was not to judge with that judgement, to con∣demn the world to that eternal damnation, but to save the world; yea, such as at present rejected his words, waiting their conversi∣on, letting that judgement alone till the last day: and the same is his end in the Ministration of his Servants. Therefore it is not good nor safe for us to be peremptory in judging that Judgement, be∣fore the time of the Lord's coming; if not that 1 Cor. 4, 5. much less this, for eternal Judgement is after death, and it appertains then also to the Lord to pass it: that is next.

4. That the great and eternal judgement, is after death, and the Resurrection of the Body; and the Judgement then given, will be altogether irrevocable, in respect of the persons on whom given; the sentence then unalterable, and the execution accordingly, will be eternal,* 1.2240 and so expresly called an eternal judgement; there is then no more possibility of sinning or falling, for those then sen∣tenced to eternal life; they are then as the Angels of God: nor is there then any more time for, or possiblity of Repentance, or escape for those sentenced to the second death; they are then as, and with the Devil and his Angels. And these things, the Oracles of God in the Doctrine of eternal judgement, teacheth: by all which we may learn, what the Principle it teaches Believers, and they receive in the belief hereof, is; namely, that it is,

An inward and hearty perswasion and minding of the fu∣ture, unseen. spiritual and eternal things,* 1.2241 the eternal judgement of God: and therein,* 1.2242 the eternal estate of men: in which Believers that suffer for Christs sake in the flesh here, shall be for ever blessed with all fulness of glorious joy and blessing; and all their enemies for e∣ver overthrown, and punished with eternal torment: in which perswasion, and minding of these unseen and eternal things, their afflictions become light and bear∣able to them, their hearts cheered, comforted, and strengthened and set on things above; so, as longing for this heavenly state, they are bent with desire and en∣deavour in all things to please God, and so to long and wait for the coming of our Lord Jesus in glory.

The Foundation of this perswasion and Principle,* 1.2243 that which produceth it, and on which it is built, is, as of all the former, the Oblation of Jesus Christ, in his Death, Resurrection, and Sacrifice offered, and by vertue thereof, sitting on the Right-hand of God, mediating till he come again. And they in whom this perswasion and principle is, are such as in whom Christ is spiritually in some measure formed, even so far, as that from the belief and knowledge of Jesus Christ, and him erucified, all the forementioned Principles are in a gracious measure in them; and so with them this also: By all which they are framed, both with desites and patience, to expect, and in well-doing to wait for the coming of the Lord.

And these be the six Principles, called,* 1.2244 The first Principles of the Oracles of God, that flow from the Foundation, and teach these Principles by it, and build them on it, and therethrough builds the Believers on Christ the Foundation, and frames them to the Minde of Christ, and so leads them. The first two, which are Repentance from dead works, and Faith towards God, being those in which working, the Believer is taken out from his estimate of himself and the world, and the flesh, with affections and lufts thereof crucified, and he drawn to high estimates of Christ, and by Faith and Love united to him. The second two, that is, the Doctrine of Baptisms, and of laying on of hands, be those in which the Believer is formed more and more to Christ, in fellowship with him, and conformity

to him in his death, and likewise in the spiritual vertue of his Re∣surrection, with enjoyment and experiments of his goodness in his Promises. The third two, that is, the Doctine of Resurrection of the dead, and of eternal Judgement, be those in which the Believer is quickned up in hope of eternal life & inheritance, and encouraged with constancy and patience to expect and wait for the coming of Christ, then to enjoy all the good promised. All these mentioned, he saith, Heb. 6.3. And this will we do, if God permit: as if one should say. We having formerly taught, and laid the Founda∣tion among you, and therein taught the Oracles of God unto you, which you have heard, and known, and believed, and therein learn∣ed and received the first Principles thereof: And we having now mentioned those first Principles of the Oracles of God, begotten in you by the Oracles of God in your belief of the Testimony of Christ; This we will do, that is, even the same foresaid; that is, in our writing to you, leave, and let remain these things with you and in you,* 1.2245 as things we are perswaded you have and retain; and in believing remembrance of the Oblation of Christ whence all sprang you shall be saved. But now not staying to declare again what the Foundation is, and which be those Oracles of God, or to open these first Principles thereof, we will proceed to perfection, in opening more fully to you the Ends, Excellencies, Vertues, and Usefulness of the Oblation of Christ in his remaining Priesthood, in his Mediati∣on and Intercession by vertue thereof, thereby to stir up in you these Principles you have already received in believing on him, that you may be farther builded on him,* 1.2246 and have more usefulness of your knowledge of Jesus Christ for union and fellowship with him, and conformity and fruitfulness to him; and God permitting us, this we will assay and endeavour to do, and that upon very weighty reason and grounds, because you having received so much as gives us encouragement; and if any receiving so much, should have clean departed, our labour would be in vain to them; but not judging you such, we will not on a surmise, desist.

CHAP. X.

Heb. 6.4, 5.

FOr it is impossible for those who were once enlightened,* 1.2247 and have tasted of the heavenly gift, and were made partakers of the Holy Ghost; and have tasted the good word of God; if they fall away, to renew, &c. For those, Such as once had what these have, but are now fallen off, &c. So that I shall note in these two and the following verses, only these things. 1. That all this faith and principles in these Hebrews, was neither acqui∣red, nor humane notions and motions, but the work of the ho∣ly spirit, affording spiritual operations. 2 That those that fall away from Christ, when they have so known him, it is impos∣sible to renew them, &c. 3 The reason of that impossibility. 1 For the first of these, It is evidenced in so many operations of the Spirit, as hee had formerly mentioned principles.* 1.2248 And so hee saith who were once, that is, those fallen, if any such should bee among them; which he will not say are, but where-ever they are, they once were, as those written to are (and not only were) seeing they retain it, they are.

1 They were inlightened: whence hee bids them call to re∣membrance, the former days in which they were illuminated,* 1.2249 Chap. 10.32. The Scripture shews, the fountain of this light and inlightening, to be Christ in the appearance, and discovery of whom, Gods gracious mind appears, the medium and in∣strument, bringing it and opening the eyes. Is the Testimony of Christ, the Gospel, the command or word of grace, the light entering, that which openeth the understanding enlighteneth the heart, and enableth it to discern; Is the holy Spirit comming forth from Christ, in and through the Gospel, with divine and supernaturall light and inspiration to the mind and heart. The first effect of this inlightening is, convincement of sin, of righteous∣nesse, and judgement, &c. And where any receive this reproof, and by the light and strength of it, turn to the Lord, repentance from dead works is wrought, and such are brought out of darknesse into his marvellous light: And so lively and evangelicall and effe∣catious was their repentance, with such spiritual illumination from Christ by his spirit, with his word.

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2 And have tasted of the heavenly gift (the fallen had, and these writ too both had, and in some measure still did, though through their dulnesse, the edge of their appetite, and liveliness of relishing in their Pallate, had some abatement, whence the A∣postles discovery of fears,* 1.2250 and setting forth such danger, and giving such warning, are intermixt, to quicken up the same again: for, they have tasted, and have yet an appetite to be quickened) Now the word Tasting, in this businesse appears to bee, both eating, feeding, savouring, and relishing, and discerning the goodness, and pleasantnesse, of that is eaten or tasted. And so the word Tasting in Natural things is put for eating and feeding, 2 Sam. 3.35. Jonah 3.7. And for discerning and relishing, 2 Sam. 19.35. Iob. 6, 6. and 12, 11. Ioh. 2.9, 10. And so for spirituals, when the words of God are received into and laid up in the heart as food. They prove sweeter than honey to the taste;* 1.2251 whence when men are exhorted to make tryal of the good∣nesse of the Lord by trusting in him, they are bidden to taste and see, that the Lord is gracious: And the Church profes∣seth his fruit sweet unto her taste, &c. of which tasting Peter speaketh, 1 Pet. 2.2, 3. and so this Apostle here, for there is no other sence of tasting, in this businesse given us in Scripture. For the thing tasted, that is in some measure eat and drunk of, and the sweet savour relished, that is, expresse to be the heaven∣ly gift. The same by which that principle called faith towards God was affected, and with which it closed, and that is no other but Christ: The oblation of Christ, the flesh and blood of Christ, Jesus Christ as he hath suffered for our sinnes, and offered him∣self a sacrifice to God for us, and so filled with spirit to send forth to us, and in the Gospel set forth, the propitiation for our sins, wisdome,* 1.2252 righteousnesse, sanctification, and redemption for us, and the mediator between God and us, so hee, so as the true bread of life which came down from heaven, and which God so graciously, and for so gracious an end hath given; the gift of God, the heavenly gift; And which in the Ministery of the Gospel hee sendeth, tendereth and giveth, yea, and no other giveth hee, for any to feed on but this true bread of life. And in giving him, will with him give all things that are good, and in beleeving on his name, hee is received, and in, with, and from himself, and in exercise of faith in receiving the grace that flows through him, and

so resting on him, and taking latislying,* 1.2253 and well preasednesse in him; And in that he hath done, and is become, and doth and will do, men do eat of his flesh, and drink of his blood: And so tasting the graciousnesse of the Lord, are by him more inlived, and bunt upon him: And such the tasting here meant of the heavenly gift,* 1.2254 by which that principle of faith towards God was wrought, in exercise of which faith also is still the tasting of the heavenly gift. As for those fallen away, they did once taste of the heavenly gift and then it was precious to them, and of high esteem with them,* 1.2255 though now having crucified it; it is of no effect with them. And our Saviour saith, not he that once came, that once beleeved, that hath once eaten, but he that commeth, that beleeveth, that eat∣eth; as speaking of a present, and continued act,* 1.2256 which was not in those fallen ones: But in those writ too it was, they did still in some measure eat, and so taste and relish: for they had the rejoycing of hope, and the beginning of confidence, which they are exhorted in beleeving, still to hold fast, even on like ground, as Peter exhorted those new born babes that tasted, To whom he wrote: And so the principle of faith towards God; Being pro∣duced through the righteousnesse of God, and our Saviour Je∣sus Christ, which is manifested in and through the oblation of Christ, and being also built upon Christ the foundation, accom∣panied with such spiritual operation, affording such tastes of goodnesse in the heavenly gift. It is for the kind of it,* 1.2257 the same precious faith the Apostles had: And so Peter affirms it to the Beleevers, giving them the same warning, in case of the losse of those tastes and relishings, which the Apostle doth here: so the faith; the same of the same kind, I say not of the same degree and measure for growth and establishment: yea the drift of the Apo∣stle was to lead them to farther growth and establishment in this Faith, not to another faith.

3 And were made partakers of the Holy Ghost: This as su∣ted to the principle of the Doctrin of Baptisms; declares its own meaning to bee, not only of those vertues and springs of love, joy, peace, &c. Gal. 5.22. effected by the Holy Ghost in the spirit of Beleevers, but also together therewith, certain spiritual gifts,* 1.2258 and operations, for usefulnesse, whereof to every Beleever is given, some in some measure: And so these in being baptized in to the death of Christ (by all the mediums, with water, word, afflictions, and spirit extended to them) they did also partake of the vertue

of his resurrection, so as they were also therein indued with such spirituall gifts as whereby they were inabled in exercise of faith and love; to speak spiritually, in prayer, and praises to God, and spiritually and profitably in in∣struction, admonition, exhortation, and consolation to men; as appears in comparing the Promise, Act. 2.38, 39. and 11, 15, 16, 17. and Rom. 6.4, 5, 6. with the performance to beleevers, 1 Cor. 1.4, 5, 6, 7. And not to every one the same usefull gifts, or the same measure in the gifts given, but to some one, to some another, to some more, to some less;* 1.2259 And so to every one some, according to the measure of the gift of Christ, in and with which they were fitted to bee fruitfull, and in exercise of the same in faith and love according to their measure, and the divine vertues in them; they should neither bee barren, nor unfruitfull in the knowledge of Christ, but Vessels serviceable for their Ma∣sters use in the House of God: Whence Beleevers are di∣rected in all their speaking, and use of spirituall gifts; To keep this Rule in going forth according to the proportion of faith given them, and the measure of spirituall gifts gi∣venand received by them.* 1.2260 He that by any other acquired knowledge or learning, presumeth to speak besides or be∣yond this Rule; is like to fall into the condemnation of the Devill, that was not content with his place. These spiri∣tuall gifts, being given to profit withall, and tending to o∣pen and confirm the Testimony of Christ: And as of the Romanes ability through these gifts,* 1.2261 so of these Hebrews. Hee was perswaded, they were also, and not like the fal∣len ones that had deprived themselves thereof, but these retainings were capable of that hee indeavoured, even to lead them to farther usefulness and fruitfullness; They were made partakers of the Holy Ghost.

4 Vers. 5. And have tasted of the good word of God: And this also suited to the Principle of laying on of hands; shews its own meaning to be,* 1.2262 that whereas God by his Son had graciously promised, to hear their prayers put forth in the name of his Son, and to give them his good Spirit, and every good thing they should and did so ask of him: And this in speciall manner, for things of neerest and grea∣test

concernment: When two or three of them did assemble together in his name, and desired any favour of him;* 1.2263 Hee will bee in the midst of them, and it shall bee done in Hea∣ven for them; They had tasted, that is, found sweetness and refreshing in experiments of his truth, mercy and good∣ness, in answering their prayers,* 1.2264 and manifesting his graci∣ous presence in the assemblie of his people, in performing his promises, when they have prayed, and in confidence lift up hands to him, and sometime in that confidence,* 1.2265 as a testimony of it, laid hands on parties prayed for: And so have had experience of the graciousness of the Lord, in his pity towards them, and of his truth in his promises, and of his infinite love, power and faithfullness in hearing of prayers: and so not executing deserved threats, but freely performing his promises of good (whence called the good Word) unto them. And how this doth comfort, sweeten, enlarge and oblige the heart to cleave to God, and conti∣nually to love and call on him;* 1.2266 and keep to the assemblie of the Saints, is fully professed by the Prophet in the whole 116 Psalm, and else where. And in this was set out the great∣ness of Solomons sin,* 1.2267 That hee departed from following the Lord that had in such evident manner appeared to him twice: And this shews the greatness of the sin of those fallen, in forsaking the assemblies of the Saints,* 1.2268 and cruci∣fying to themselves, him from whom they had tasted so much of his graciousness in performing his promises; and hearing the prayers, and blessing the assemblies of Belee∣vers; And therein shews the great incouragement and ob∣ligation these Hebrews had to continue in their faith,* 1.2269 and fellowship, and approaching to God, and provoking one another to love, and good works, having had so many ex∣periments of the graciousness of the Lord. His drift being to stir them up more hereto, in that hee hath farther to say to them; who have tasted of the good Word of God,* 1.2270 and of the powers of the World to come: This Word be∣ing in the Plurall Number. The powers of the World to come: doth sute this sentence, to the two last Principles. That is the Doctrin of the Resurrection of the dead, and of eternall Judgement. Both being grounded on the Re∣surrection

of Christ, and his comming again, and both, the Resurrection of the dead, which is first, and the eternall Judgement which follows that Resurrection, appertai∣ning to, and to be done, not in the time of the World that now is, but in the World to come, at and after the visible appearing of Jesus Christ; so that of the powers in the Doctrin of both these, and the spirituall efficacies of both these in that Doctrin beleeved, and of the power of the Spirit, that in that Doctrin doth in some measure present or shew them to the view of faith, and assertain their be∣ing really done in the due time, of these powers, of both these, hee speaketh, and of the same say they have tasted, that is, they have discerned, savoured, relished, and expe∣rimented the efficaciousness of the Divine Power by which these shall bee effected:

• 1. In their new birth, even when they were dead in sins,* 1.2271 cast by the sentence of the Law, when sin accused, and all their righteousness failed, and dispair of all hope in themselves ceised on them; And while they were in so great blindness and death: The Power of this grace in the Doctrin of Christ raised from the dead,* 1.2272 and being the rai∣ser of men, quickened and enlived them.
• 2. In receiving from Christ into their heart, an in∣ward living Principle or Spirit of Faith and Life;* 1.2273 That without an outward enforcement from law or fears, or thoughts of acquiring self-advantages; doth from the grace beleeved, and hope received spring up love, joy, childelike affections:* 1.2274 and so lead to serve in newnesse of spirit and life.
• 3 Since they were quickened in beleeving. In raising them out of great deaths,* 1.2275 in distresses and temptations; in which all seen hopes of help were removed, and so far the sentence of death was passed on them; yet hee delivered and consolated them.
• 4 In enabling them with willingness to bee confor∣med to Christ in his death, and so to pass through deaths for Christs sake, and to bear with patience, the wrongs and oppressions of the wicked, knowing the certainty of the Resurrection, and of eternall Judgement.

• 5 In elivating the Affections to things above;* 1.2276 where Christ is. And so moving to hope, and long, and wait for the comming of our Lord Jesus Christ, and the blessed hope and inheritance then to bee given by him in the resur∣rection of the just, as is shewn in opening the two last Prin∣ciples: Now then put all said in these first five verses toge∣ther of the Principles with the spirituall operations. And minde how Jesus Christ in his oblation is the foundation of all; and the oracles of God in discovery of that foundati∣on; And those oracles the teacher of these Principles, and the holy Spirit of God in this teaching, the enlightener of the mind, and worker of these Principles in the heart, and there through building the Beleever on the same foundati∣on from whence all these flow, and so having effected in them repentance from dead works, faith towards God, and such tasks of the heavenly gift, conforming to Christ in his death, enduing with spirituall vertues and gifts; affor∣ding experience of Gods graciousness in performing his Promises, with a principle of life in the beginning of con∣fidence, to live to God, and wait for the comming of our Lord Jesus Christ. Surely, surely in all this is set forth, True Faith and Holiness of the right kind; even saving and justifying, and here set forth in a great degree and measure also. And this the very same-faith that was in these Hebrews to whom this Epistle was written, whom he owneth as ho∣ly Brethren.

And yet notwithstanding all this; Hee by the same Spi∣rit warneth them to flye all those evills that indanger to departing from this faith, and such Principles in which they were fastened on such a foundation, where they had so great salvation, and such a blessed hope; and so warns them of the great danger in case of forgetfullness,* 1.2277 and neglect of so great salvaation: And to avoid that danger; by holding fast the rejoycing of hope, and beginning of confidence, be∣got in them, firm to the end; And to hear his voice and be∣ware of the deceitfullness of sin, and departing through un∣belief: And setteth before them the examples of those that through unbelief did not enter the ripicall rest, and craveth leave to fear, least any of them should seem to come short

of entring the true rest:* 1.2278 And these holy Brethren also hee reproves for their dulness and unprofitableness. And then minding them of the foundation laid among them, and the Oracles of God thereby to them, and the Principles they taught, which these also had received, with the live∣ly operations of the Holy Ghost therein, experimented al∣so by them: And then hee secretly intimates to them, as if some so far brought as they were, yet for want of heed∣fullness to this great salvation, were seduced by the Temp∣ter; And had wilfully and wickedly departed from this faith, and therein from the foundation, Oracles and Prin∣ciples; which Apostates hee puts here in the third person, Those, and they; because when fallen away, they are no longer of this number. And because hee doth not judge nor will sentence any of them to bee such, yea hee was bet∣ter perswaded of them; and yet proposeth those as terrible examples to warn them. And so the application by way of warning and admonition, and even to fear such things as cause such danger is even to Beleevers, and that both in the first person wee, chap. 2.1.3. & 10.26. & 12.25. and also in the second person to them, chap. 3.7-13.15. & 4.1. & 5.11, 12. & 12.25. And this the usuall language of Scrip∣ture in like cases of departure, and the danger thereof. Rom. 8.13. 1 Cor. 15.12. Gal. 1.6. & 4.11. & 5.4. 2 Pet. 3.17. And so this great danger, being proposed as a warning. I shall consider the two next points propounded in these verses.

CHAP. XI.

Heb. 6.4, 6, 7, 8.

FOr it is impossible for those, who were once enlighte∣ned, &c.* 1.2279 If they fall away to renew them again unto Repentance, seeing they crucifie to themselves, the Son of God a fresh; and put him to an open shame. In which words for shewing the impossibility of renewing such. And the reason thereof, I shall consider what the Text offers.

1 The persons that have and do so highly sin, as to renew them is impossible.

• 1 They are not such as do and alwayes hitherto have li∣ved in ignorance and unbeleef, and so in prophaneness,* 1.2280 &c. for to such the Gospell declaring the foundation, and soun∣ding forth the oracles of God may bee hopefully, and is to bee preached to them, to bring them from darkness to light.
• 2 They are not such as having heard of the foundation,* 1.2281 do beleeve it to bee, and yet are not instructed in, or ac∣quainted with the oracles of God (as in particular related, part 2. chap. 10. page 94. 95.) for to such as these they are to bee, and may bee hopefully taught and opened.
• 3 They are not such,* 1.2282 as having heard and beleeved the Te∣stimonies of the Gospel, concerning the foundation and O∣racles of God. And are not yet so prevailed with to heed, and yeild up thereto, as by spirituall light and evidence, to have those forementioned Principles framed in them, only have their knowledge and faith in understanding, and notion. These are to bee, and may hopefully by the word of grace bee pressed thereto.
• 4 They are not such,* 1.2283 as being brought as far as the far∣thest of these, yea with some spirituall operations, having a tendancy towards the principles receiving; And yet after by evill teachers, and temptations turned aside, and fall in∣to doubtfullness of, or denyall, of some of the Oracles, and decay of that towardness that was in them towards the Principles, and so are found fallen away: for by farther o∣pening the Doctrin of Christ, and from the foundation and Oracles of God, opening and pressing for the first Princi∣ples to bee received. They may bee recovered, and their recovery is to bee hopefully sought; But they are such as have by the Oracles of God been brought upon the foun∣dation; and so had the forementioned Principles framed in them, with such enlightenings and tastes as hath been shown.
• 5 Yet they are not such as these, through weakness or some violent temptation prevailed with, and so overcome,* 1.2284 that they are fallen into some gross sin against some of the ten Commands, or some breach of charity in sinning against some branches of the Precept of the Gospel; for the recove∣ry of these by the words of grace and reproof, and means

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• appointed thereby, may bee hopefully sought; but they are such as these so far proce••ded, that are fallen away from Foundation,* 1.2285 Oracles, Principles; after all that light wilful¦ly contemn and turn from this grace, and despite it and this is their sin as before related in Part. 2. chap. 7. pag. 80-81.

2 That such as so grievously sin against grace, it is im∣possible to renew them again to repentance, It is impossible. The Apostle speaketh here of his ministration, by preach∣ing or writing; for hee gives it as the reason, why hee for∣bears going over again the foundation Oracles, and there∣by opening and pressing the first Principles; because for such as need it, and to whom it may bee profitable, they to whom hee writes are fitted, and may do that; but the use∣fullness hee is pressing to is needfull for them, but to such fallen ones, all hee hath to say will be of no avail to them; therefore hee will proceed and let such alone, for it is im∣possible to renew them again to repentance; Wee have no∣thing to say of the Mediatour, to press any thing on them, but what they have crucified to themselves and contemn: So it is impossible to us to renew them, it is out of the bounds of our ministration;* 1.2286 wee use either to reject such, or deliver them to Satan, and not exercise our ministry farther to∣wards them while they are such, and so wee would have you to do. They are fallen into the hands of God, who hath left us nothing in our ministration,* 1.2287 to shew how God may deal graciously with them through a Mediatour, but all wee have to say of the Mediatour, whom they have so despitefully used, will aggravate their sin, and present no∣thing but terrour to them; they are in a fearfull condition, and in danger of eternall damnation. But the Power of God wee will not limit.* 1.2288 And all things are possible to him; Though hee will do nothing but according to the counsell of his own Will: And so in this sense hee saith, it is im∣possible to renew, &c. which is a terrible sentence.

3 The Reason, Why it is impossible to renew them again to Repentance, is exprest, seeing (or because) They crucifie to themselves the Son of God afresh, and put him to an o∣pen shame: Hee that was once willingly crucified, and put to an open shame for them, and by his Spirit, com∣mending

his love there through to their hearts, hath been glory and beauty to them precious and efficacious in them; yet now they turning aside to some vain dreams, have hardened their hearts against him, and for lying va∣nities have forsaken him, and now are turned adversaries to him; and by their own reasonings and lusts, and mag∣nifying some other thing, do make his blood and sacrifice of no account and efficacy to themselves, but crucifie him,* 1.2289 and cast shame on him, to make him despicable to them∣selves and others: And there is no other Sacrifice to help them, no mean of any help but in the freeness of Gods love, that gave his Son, and through that blood and Sacri∣fice of his, made known by his gracious Spirit; And all this they have trodden under foot, despised, despighted: And yet, that's not all, they are not by any Judgements or warning reclaimed; but they go on, and continue so do∣ing. And so hee saith, not only they have fallen away, and have crucified, but they are even now still so doing, they fall away, they crucifie, &c. that is their business. And they are so doing, it is impossible, and therefore impossible to renew them again to Repentance; the words are very plain in themselves.

4 That this great danger of eternall damnation into which some have fallen, is in some cases to bee declared,* 1.2290 and set before them that are not fallen into it, that they may be warned to avoid all those evils by which by degrees,* 1.2291 if not avoided, they may bee brought to fall into it. And so the Apostle sets this danger before the Hebrews, to warn them to avoid all that leads to it, as hath been shown. And so did he to the Galatians: And so hee directs them to no other or better faith than here set forth, which suppose some were fallen from, yet hee would have them abide and bee sted∣fast, and grow in this faith; and if any say, God cannot so proceed with such as once have such faith, though they fall away. Hee answers, Heb. 6.7, 8. For the Earth which drinketh in the Rain, that cometh oft upon it, and bringeth forth Herbs meet for them by whom it is dressed, receiveth blessing from God. But that which beareth thorns and bryars, is rejected, and is nigh unto cursing, whose end is to bee burned.

The Apostle here setteth forth the holiness and justness of Gods proceedings; that as their standing is by faith, so they may take heed of presumptuousness; as he admonished the Romans;* 1.2292 So here the Hebrews, still justifying God, as by set∣ting forth the height and grievousness of such sinning, be∣ing like the sin of the Angels that fell, having no cause for it,* 1.2293 they had happiness enough in their condition, in which abiding they might have been established; but aspiring after a higher estate, they left their habitation, &c. So sui∣table thereto is this sinning, and in some degree, beyond that of our first Father Adam,* 1.2294 in respect of his own particu∣lar, which men are not naturally guilty of so great, but this is wilfully, resembling that of Corah. They willingly first forsaking God,* 1.2295 that shewed such mercy to them as was better than all they could set eye on; So as without cause they for some lust go on rebelliously against him, finishing sin till it bring forth death.* 1.2296 Yea like Cain and Balaam; yea reward him evill for good, and hatred for love, treading under foot, and despiting the choicest of all Gods love, cost and Jewels, as is foreshewn; And here hee produceth a plain parrable in which hee sheweth the equity and justness of such proceeding; even to reason it self. For the Earth on which a man bestows the same labour and cost for til∣lage, seeding, dressing: and then it receives the same bles∣sing from Heaven, in the heat and influences of the Sun, and the former and latter Rain falling often upon it, and drunk in by it: if any of this bee wanting, the Earth is not condemned, but if it have all this, and then bring forth Herbs Corn, or other fruit, meet for those by whom it is dres∣sed, it receiveth blessing from God. As men will gather and accept that fruit, and bee well pleased with such ground; and blesse God for it. So God will accept and bless such as according to his grace extended, bring forth suitable fruits: But that part of the Earth which hath had the same labour, cost, tillage, seed, and dressing bestowed upon it, and re∣ceived the same blessing of the Sun, and the Rain, and drunk it in, as the former did (else the faultiness will not be char∣ged on the ground) and brings forth briars and thorns, is rejected, &c. So here is equall and just proceeding. Now

all the difficulty here about Beleevers, lyeth in this, to know what these fruits are, which yet would not have been so difficult; but that some to maintain an opinion which this plainly overthrows, frame cavills against it: What say some, are not repentance from dead works, and faith towards God, and all these Principles, good fruits? To which one might reply with the like, and say, was not the receiving of the Word with joy, the blade sprung up, the during for a while, the Corn growing up, though among thorns, good fruit? To which would bee answered, No, for it came not to perfection, to bee gathered in at the Harvest, which an∣swer is true, and may solve the doubt, and answer the for∣mer query: But I may also answer it otherwise, That all the Principles here mentioned, as taught by the Oracles of God, Are as the seed that is sown in the Earth (the bearts of men) and the operations of the holy Spirit, in, and suitable to these Principles, are as the rayes of the Sun of Righteousness, and the Dew and Rain from Heaven to make them fruitfull: And the fruits meet for this is something suitable; of which anon, but now if some of those fruits also to bee named, bee granted to bee in the beleevers operating, through all aforesaid; as surely there are yet in him that falleth away, and so is crucifying Christ again to himself, &c. are such Briars and thorns,* 1.2297 as now nothing else is found upon his account: All his former Righteousnesse is not remembred,* 1.2298 all is lost, gone, and in vain, so saith the Spirit; Surely there is a better way to charge sin on such Apostates, and to glo∣rifie God, than to lay the blame on the foundation laid by him, and say, there was no room on it for them; Christ did not dye for them, there was no truth in his intention, in the Oracles of God sounded forth to them, hee had no purpose to save them. The Principles they had were not of the right kind, Hee hath not been at the same cost, nor bestowed the same tillage, nor sown in the same seed, nor afforded the same Sun and Rain to them, as Hee did to the other, and so charge God more than them: Surely where God expects fruit, hee saith, what could have been done more, &c. And hee otherwise clears himself, saying, Of old time I have broken thy yoke and burst thy bonds,* 1.2299 and

thou saidst, I will not transgresse, when upon every high hill, and under every green tree thou wanderest, playing the Harlot. Yet I planted thee a noble Vine, wholly a right seed, how are thou then turned into the degenerate plant of a staange Vine unto mee?* 1.2300 Surely no want in his dealings towards them; and this is suitable to that said here, as they were our types: And so I shall give a plain answer, The fruits here meant, vers. 7. are in this Epistle plainly expressed to bee, a dili∣gent heed taking to the grace given,* 1.2301 and received, and to the voice and teachings thereof; so as wee let nothing flip, nor harden our hearts against any of its teachings, like that 1 Cor. 13.1-4. And with this, A carefull and fast holding of the rejoyoing of hope, and beginning of confidence firm unto the end, like that, Col. 1.23. And continuing in bro∣therly love, like that, 1 John 4.7. And so using all dili∣gence to walk in faith and love, like that, Gal. 5.6. And this in approaching to God in the Name of Christ, for all promised in the New Testament, like that, 1 Thes. 5.17, 18. Phil. 4.6. And in frequenting the assemblies of the Saints, continuing our fellowship with them in the Gospel, and ordinances of God, like that, Phil. 1.5. And so in all the fruits of love, in com passion following peace with all men, and holiness, abounding in deeds of mercy, and righ∣teousnesse, like that, Rom. 12.8-13. Col. 3.12, 13. with pa∣tience and constancie in our selves: and sympathizing with others in their afflictions, like that, Rom. 12.15. And so not ashamed of the word, wayes, and people of Christ, but holding fast the profession thereof, like that, 2 Tim. 1.8. Phil. 2.14, 15, 16. And in all so demeaning our selves as they that look and wait for the coming of Christ, like that, Luk. 12.35-42. And all these and such like fruits are the same exhorted to Col. 2.6. 2 Pet. 1.* 1.2302 And all this fruit∣fulness is in and by abiding in Christ; And on the contra∣ry: The Briars and Thorns here meant, appear in this E∣pistle to bee a letting slip the things wee have heard, and so a neglect of the great Salvation and so a listening to the de∣ceitfullness of sin, and so hardening our hearts against the teachings of the grace of God, and allowing in our selves any root of bitterness, uncleanness or prophaneness; and

so turning from him that speaks from Heaven, through an unbeleeving heart departing from the living God.* 1.2303 And then neglect of the Ordinances of Christ, and forsaking the Assemblies of the Saints; and then crucifying to them∣selves the Son of God afresh, and putting him to an open shame, And so when fallen from such a Faith, by the O∣racles of God fastened on such a foundation, and affor∣ding such Principles; They have trodden under foot the Son of God; and have counted the blood of the Covenant wherewith they were sanctified, as an unholy thing,* 1.2304 and have done despite unto the Spirit of Grace: These are Briars and Thorns, and these not repenting but continu∣ing thus crucifying Christ, &c. even themselves are Bri∣ars and Thorns, nigh to cursing, being rejected, and their end to bee burned: And this justly and deservedly.* 1.2305 Be∣cause of the truths, goodness, and riches of the Faith, taught by such divine Oracles, and brought on such a foundation; affording such Principles, sweet experiences, and blessed hope, all so watered from Heaven; as in which others brought forth meet fruits; but they rewarding evil for good have so foulely departed, and continue contemning, and bring forth Briars and Thorns,* 1.2306 till they become Bri∣ars and Thorns: So that even in this Demonstration of the equity, justness, and holiness of Gods proceeding. The Faith they fell from, and that others abiding in, are found fruitfull, and exhorted to abide, appears to bee true, and of the right kind. And in the fourth and fifth verses,* 1.2307 the spirituality and livingness of it set forth sutably to the Principles.

But now I must return to view what is said against this Faith, as set forth, Heb. 6.4, 5. Yea even by him that hath acknowledged the Faith and Holiness, for which hee quotes this place really true in its kind, wrought by the Spirit effectually, working effectually in all the powers of their souls, &c. So as they become thereby; Vessels in the great house of God, &c. which is in part already an∣swered, but I shall view what is farther said,

CHAP. XII.

Of some sayings of Mr. Owens against this Faith, &c.

1 HEE saith of such Beleevers and Saints as here spo∣ken of,* 1.2308 Heb. 6.4.5. They are changed, as to their use, not in their Nature, continuing stone and wood still, though hewed and turned to the serviceableness of Vessels: So his saying. But this is to bee heeded, that as the saying is without proof: So the Question is not, what they were be∣fore this faith and holiness was wrought in them, nor what they are when they are departed from this faith and holiness: But what they are in whom this faith and holi∣ness is, and they abiding in it; and that they are wood and stone in some sense is granted; according to that is said, The Righteous shall flourish like the Palm Tree. Hee shall grow like the Cedar in Lebanon. And so they are cal∣led Trees of Righteousness;* 1.2309 and those that tasting the gra∣ciousness of the Lord, come to him as to a living stone, are built on him as lively stones, &c. but this is far from Mr. Owens meaning: But if hee allude to that, 1 Cor. 3.12. If any man build upon this foundation, gold, silver, precious stones (all which are good sure) Wood, Hay Stubble (all which are combustible) yet here is something doubtfull a∣mong many, viz. whether by these bee meant Doctrins, or Persons, most probable, Doctrins, because the builder may bee saved, when his labour, and opinions is by fire burned. But however this comes not up to our business; for wee treat not of a faith and holiness, builded upon the foundation; by the ministry of a man only; and a man miscarrying also: But of the Faith, builded by the en∣lightening, and operation of the unerring Spirit of the Lord, which is not mistaken in his building; nor are Wood, Hay, Stubble, as distinct from true Saints, any where in Scrip∣ture called Saints, and beleevers, nor doth the Spirit of Christ build such on Christ, and leave them such. And for his other Metaphor.* 1.2310 Though in a great house there are Vessels, not only of Gold and of Silver, but also of Wood

and of earth; some to honour, and some to dishonour: Yet they are all for use: And those of the most costly met∣tal may some of them bee for some dishonourable use for the Master, and those of the meanest mettall may some of them bee for honourable use both for the Master, and servants: But now in the application wee have no Vessels mentioned, meet for the Masters use, operated by the Spirit to do worthily in their Generations (as Mr. Owen confes∣seth these may, and many of them do) but such as by the grace received purge themselves from the Apostates and their wayes; and so are by grace sanctified, and made meet for the Masters use, and prepared unto every good work; so that his saying is not countenanced in this place; And if any should (as I when by tradition, I held it, have some∣time done) ground this assertion upon some parabolical and proverbial speeches, as those in Prov. 26.11. & 2 Pet. 2.21, 22. Hee knoweth that parables run not on all four; and that Proverbs and Metaphors are not to answer, that set out by them in every similitude; and hee that wrings the Nose too hard causeth blood to follow; for in grounding such an assertion on such metaphoricall and proverbiall speeches, wee shall plead for wicked men, and ex∣tenuate their sin, and impute some blame to the Almighty. For when it is said of them: These,* 1.2311 as naturall bruit beasts, made to bee taken and destroyed, speak evil of the things they understand not, &c. If these men had never understood more than the beasts, and had alwayes been so brutish: and even made to bee destroyed;* 1.2312 then had not their sin been so great as it was: Nor (which befalleth not to the beasts) their judgement in eternall damnation so just: But God having given them understanding above the beasts; and they not heeding to make use of it, became as the beasts that perish; and so loose their own souls: So the Dog that turneth to his vomit was never rid of his doggish ignorance and nature, Nor the Sow that being washed, wal∣loweth in the mire, was never freed from her swinish igno∣rance and nature: And so, though their doing so bee filthy and loathsome, yet some pity, and not so great torment to bee executed on them: But for these inlightened in the

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knowledge of our Lord and Saviour Jesus Christ. And having the holy Commandement delivered to them, with such Principles effected in them, in knowledge of him that forbids holy things to bee given to Dogs and Swine;* 1.2313 And through the operations of the Spriit in that knowledge to have escaped the pollutions that are in the World through lusts, which was that they might have partaken of the di∣vine Nature, to bee so foolish, as to make themselves a∣gain, as the Dog and as the Sow; How great is their sin, and how just their Judgement; And as for their dispo∣sition hee confesseth that was once changed; so that the sin here mentioned, suits that falling away mentioned in Heb. 6.4.6. without any impeachment to the goodnesse of the Faith such have fallen from,* 1.2314 the excellency whereof con∣demneth their falling.

2. But hee saith again, though their faith, holinesse, light, love, joy, zeal, obedience, bee all true in their kind, and many of them do worthily, and yet they attain not to the Faith of Gods Elect, neither doth Christ live in them, nor is the life which they lead by the Faith of the Son of God (so hee.) Marke here, that this is not to bee under∣stood of them, as before they came to the Faith; Nor yet of them, as after they are departed from the Faith, but of them as, and while the Faith is in them, and they abide in it. And hee eonfesseth their faith really true in its kind.* 1.2315 And its before proved, there is but one kind of Faith that is really true, set forth in the Scripture. And that very Faith also set forth in Heb. 6.1, 2, 3, 4, 5. Nor are wee treating of a worldly or humane faith, or a faith be∣gotten by humane strift, but of a Faith effected by the Spi∣rit of God, and built on Jesus Christ, that is the Founda∣tion, and the heavenly gift of which they have tasted.* 1.2316 And is not Jesus Christ, the Son of God, in whom hee is well pleased. And so Gods Elect: Doth the Gospel hold forth and call to any other? or doth the holy Spirit wit∣ness of, glorifie and draw to beleeve in any other but Jesus Christ? Doth not every good and perfect giving come down from the Father of lights? who enlived them, and quickened up all these Principles in them, if not Christ by

his Spirit? what is that which was once so precious, that the Apostates after departure crucifie to themselves, tread under foot, &c.? Is it not Christ the Son of God, his blood, even the blood of the Covenant, and his Spirit, even the Spirit of Grace, which they so despite: Yea if it were not so, their sin and danger had not been so great, and there would bee more hope of their recovery again: It were bet∣ter for us to forbear such rash assertions; and glorifie God in keeping to the expressions of Scripture, concerning Faith and the operations of Grace, although some bee departed from it, as is forenoted. I planted thee a hoble Vine,* 1.2317 and such of you as are fallen from grace; yee were called to liberty,* 1.2318 yea were called into the grace of Christ; yee received the spirit of Adoption, yee did run well, &c. So as wee fault the backsliders from such faith, to aggravate their sin, and fault not the faith to extenuate their sin; which is more or less vile according to the excellency or meanness of the faith de∣parted from.

But Mr. Owen hath yet more sayings to impeach this Faith, as

3 In pag. 423. Hee calleth it, an inferiour work of the Holy Ghost, causing a great alteration or change, &c. when the persons bee not regenerated or made new Crea∣tures, &c.

It had been good hee had explicated the meaning of his terms; for its already proved the compleating of the work of Regeneration, and making new Creatures, is in the Resurrection of the just; and that the first fruits is in begetting us by his word to beleeve in his Son: But that the Holy Ghost operateth more or less, in giving the Te∣stimony of Christ, working repentance from dead works, and faith towards God, to work any change or alteration, like Regeneration, that is not it, according to the measure and degrees of his working; none that know God, and Christ, or the Spirit according to Gospell declaration will beleeve, that many fain and pretend what they are not, that many resist his operations, that many are not yet pre∣vailed with to beleeve on him, Is true. But these are not charged with this forementioned great sin of departing

from the Faith, but only for disobedience to the Faith, and the Servants of God may both use means, and wait with patience, and hope, when God will give these repentance, for they are not come to this impossibility of the fallen ones treated of, who when fallen from so great grace and ope∣rations of the Spirit: It will not bee found a true excuse to say, there was but some inferiour work of the Spirit vouch∣safed us,* 1.2319 to work something like regeneration which was not it; when God shall say, wherin was I wanting, what could have been done more, &c. but yet more is said by Mr. Owen.* 1.2320

4 Pag. 124. Every person under these works formerly mentioned, and partakers of this light, gifts and knowledge, &c. Bee capacitated for the sin against the Holy Ghost

Surely to use such an expression by way of deroga∣tion, from the Truth, goodness, and gracious ends, and tendancy of the works of the Holy Ghost, in inlightening men in the knowledge of Christ, and bringing in to beleeve in him, and thereby working in all the powers and facul∣ties of their soul, such change, &c. as to say (as I hope hee will not say, men are thereby capacitated to sin against the Holy Ghost, is very great presumption, and of dangerous consequence, without some better explanation. For might not some reply and say, All manner of sin and Blasphemy shall bee forgiven unto men, But the Blasphemy against the Holy Ghost shall never bee forgiven. And so it is lesse dangerous to abide in ignorance, rudeness, and prophane∣ness, and neglect of all Ordinances, then by attending them, to come to this knowledge of Christ, Faith, change, gifts. &c. without which wee are out of the danger of so great sinning; but in having such faith, &c. wee are ca∣pacitated so to sin; which yet would bee a false plea (even for those charged with such a sin, Mark. 3.28.30. who were short of those wee treat of much more) for these; yet thus much will bee granted, If God had not made the An∣gels holy, and set them in so glorious an habitation; they could not have sinned so highly in leaving their habitation; but the goodness of God in so making and furnishing them, did capacitate them to have abiden, in which abiding they

might have been established: And their own wilfull aspi∣ring; capacitated, and occasioned their falling. If God had not made the first publick man righteous, hee could∣not have fallen from it. as hee did: But the Righteous∣ness in which God made him, and the furniture. where∣with hee endued him, did capacitate him to have abiden in his integrity: And his forgetting the word of the Lord, and listening to Satans temptation: did capacitate and oc∣casion him to fall: If Christ had not come and preached to the Jews, they could not have been charged with such sinning against the light; But his being and preaching a∣mong them did capacitate them to have beleeved and been saved; And their refusal of, and opposition against the light did capacitate them to sin to such a degree, as to bee charged with so great sinning: Even so this blessed in∣lightening and operation of the Holy Ghost, giving such tasts of the heavenly gift, &c. effecting such repentance, and faith, and quickening up such living principles in men; Doth capacitate men to abide, and live and dye in this Faith. But their own neglect of so great salvation, and so willing blinding their eyes, and hardening their hearts, and so turning from him that speaks from Heaven, did capacitate and occasion the persisters in such transgression,* 1.2321 to fall into this great sin, which is even proved to bee so hainous and great a sin by the excellency of the Grace and Faith given them, which they so willingly fell from, and so the justness of their great punishment, evidenced there∣by also. It should bee very evilly done of any to vilifie the works of God because of the abuses of men. Or to excuse the evil of sinning, with saying, the woman which thou ga∣vest mee, &c. But enough to shew the weaknesse of these sayings, and the righteousness and goodness of the Faith set forth in Heb. 6.1.2, 3, 4, 5. But Mr. Owen indeavours to gather Reasons out of the Text it self; to prove the Faith and holiness here set forth, though true in its kind, yet not to bee of the right and saving kind; I shall only view the heads of them, and see their force.

CHAP. XIII.

Of Mr. Owens Reasons against the Faith and Holiness, that is set forth in Heb. 6.4, 5. in pag. 424, &c.

REason 1 Here is no mention of Faith,* 1.2322 or beleeving, or in terms equivalent.

Answ. Hath Mr. Owen quoted and used this place, as his main place for proving, and his only place for opening a Faith and Holiness wrought by the Spirit, effecting change, and really true in its kind. And having served his turn of it, now put it to shame, and cast it by as a place where is no mention of Faith, or beleeving, or in Terms equivalent, that no other might look there, to see what true Faith is: And is not mentioning of the Foundation, the object of Faith, and the Oracles of God the teacher of Faith, the effects and Principles of Repentance from dead works, Faith towards God, Doctrin, &c? And then pre∣sently suiting the works of the Spirit to all these, mentio∣ning, enlightening, taste of the heavenly gift, partaking of the Holy Ghost, taste of the good word of God, and of the powers of the World to come: are these Terms, vers. 4, 5. no expressions or mention of faith, or beleeving, or in terms equivalent? Did the Apostle think one of these Terms equivalent (even Illumination, Heb. 10.32.) And are not all these Terms, vers. 4, 5. so expressed and suited to those, vers. 1, 2. where Faith also is named, no mention, nor Terms equivalent, to Faith or Beleeving? judge Reader.

Reas. 2 Not any thing here spoken of, as ascribed to the persons spoken of, which is peculiar to Beleevers, or that constitutes them to bee such, called according to purpose, quickened, born again, or regenerated, justified, united to Christ, sanctified by the Spirit, adopted; made the Sons of God. Bee the usuall expressions of Beleevers.

Ans. It is clear; here is as much said of these, with a∣scribing the works to the Holy Ghost, and acknowledge∣ment of the receits and tastes spoken of; while they are yet in the supposition, and not departed; as is said of any

of the Hebrews, to whom this Epistle is written. Indeed when any such are fallen away, not these things, but other things are ascribed to them; but it is the faith and spiritual operations once had, and still retained by those not departed, (and not the departure and crucifying Christ again, which is only in those fallen away) we now speak of. And that those things which are peculiar to be∣leevers, is here expresly spoken of, is shewed and proved before at large, in opening the principles taught by the Oracles, and built upon the foundation, and the inlight∣ning, and operations of the Holy Ghost, in, and with, working up, and suited to those principles expresly, that I marvel, any that know the foundation, and Oracles of God, and first principles, and Scripture language should deny it, and much more, that he that more than once hath said, that upon other inferior (and not justifi∣able) accounts they are frequently called, Beleevers and Saints. But in this he hath said, not proved. And as for the Catalogue of terms here brought in, and affirmed to be the usual expressions of beleevers, conceived to bee terms equivalent to faith, and beleeving, we may as he opposeth them to these in Heb. 6.4.5. consider,

1 That some are said to have beleeved, of whom I know not where it is also said they had faith;* 1.2323 for no man is said in Scripture to have faith, unless he be obedient to the faith, so as he receive the testimony, and close with the object, and have some usefulness of it, as hath been shewn, yet many that beleeved, yea, so beleeved, that if they abode they should be saved, where beleeving is ex∣presly mentioned, yet these terms under consideration, not applicable to such. But whether these are usually called Beleevers, I need not contend, for those we treat of, are beleevers in a farther sense, as hath been shewn.

2 Here are some of these terms, affirmed to be the usual expressions of Beleevers, which as they are set down, I cannot finde at all used in the Scripture, as the expres∣sions of Beleevers, as they are in this life. As the term Regenerated, as distinct to being born again, as here set down, I read in Scripture of a Regeneration, in which

the Apostles followed Christ.* 1.2324 And of saving by the wash∣ing of Regeneration, which as it flows from Christ is a continued work still in doing, and to be fully compleated in the resurrection of the just. But that the beleevers in this life, are called, The Regenerated, I finde not at all, much less usually: And so for the term Adopted, I finde, the Adoption (or ministration thereof) to have pertained to Israel under Moses ministration,* 1.2325 though the Tutorage of sons, were then as servants. And I finde also the first Trusters in Christ predestinated. in their ministration, to the adoption of children by Jesus Christ: And therefore so to have preached Christ come in the flesh, That men in beleeving might receive the Adoption of Sons,* 1.2326 and so a first fruits of the Spirit of Adoption. And I finde that such as did unfainedly beleeve in Christ, did receive the Spirit of Adoption into their hearts, crying, Abba Father. But this I also finde, That this Adoption is not yet com∣pleated, but only begun, and a first first fruits, and that of the Spirit onely received, and those that have this, do yet wait for the Adoption (injoying yet only by hope) even the re∣demption of the body,* 1.2327 when Adoption will be com∣pleated in the resurrection of the Just. And so I finde not this said, That beleevers are compleatly adopted; Nor is the Adopted, the usual, or any expression by which be∣leevers are now called, that I finde.

3 Here are some expressions, which in the meaning of them are true of all beleevers in this life, as things truly and perfectly done, though for the measure not come to its height, and yet not as expressed, the usual expressions of beleevers,* 1.2328 as united to Christ, which is a gracious work, and in some measure spiritually effected through be∣leeving in the beleevers, that being united by faith to the object of faith, the word, and so Christ in the word is in their heart, and thus by faith, love, and desires in Christ. So also tasting of the heavenly gift, &c. And so one: And yet a farther uniting prayed for; yea that they might be one in will,* 1.2329 purpose, design, and way: And this union of Spirit, we are exhorted to keep, and to grow up in it, till we come to the fulness of it;* 1.2330 but it is not yet fully

compleated; And so though in a sense beleevers are united to Christ, and so truly said to be, yet the compleatment is but a working, and growing towards. Beleevers are not very often, and usually set forth by this expression, The united to Christ. And the term, Made the Sons of God, is that which in a spiritual sense may be affirmed of true beleevers; for to all that receive Christ by beleeving on him, by beleeving on his name he gives the power to bee the Sons of God, and so the favour to be called his Sons; and his Sons they now are by faith (and not otherwise yet.) And shall more fully and compleatly be made the Sons of God in the resurrection of the just;* 1.2331 whence though Sons of God, be often and usual expressions of be∣leevers, yet made Sons of God, is not so usual an ex∣pression, as some other.

4 Here is one expression, that is once or twice used, with some other expressions joyned with it, and explain it who they be; To express beleevers that are cordial, with the manner of their calling, and the operation of their faith, viz. The called according to purpose,* 1.2332 but as a single expression, it is not so usual. And illumination is once used as a single expression to express beleevers, be∣sides. This place, Tasting that the Lord is gracious,* 1.2333 may be taken as so used in another place; And what can be less in tasting of the heavenly gift, and of the good word of God, &c. Besides as illumination, tasting of the heavenly gift, &c. are works of the Spirit here mentioned,* 1.2334 as suited to repentance from dead works, and faith toward God, they are expressions by which beleevers are usually set forth, so as no cause to except against them, as not so usual, &c.

5 Here are some terms in the substance of them, though not so usual, or not more usual than the terms in the Text, here by him rejected, as he expresseth them, usual terms to express Beleevers, viz. Quickned, Born again, Justified, Sanctified by the Spirit. Usual indeed;* 1.2335 But minde well, Quickned is sometime used as an expression of that enlivening, wrought at first in beleevers, expressed by Yee, and Us. But the word is also used to express the efficacy

of the word in beleevers.* 1.2336 And sometime the word is used for a beleever fallen into some afflicted and drooping con∣dition being raised again; sometime for strengthning to walk in the wayes of righteousness, and sometime for the resurrection of the body after death. And so although this be in some respect a right and good expression of be∣leevers, as thus sometime have been, now are, and after death in the resurrection shall fully bee; yet the expression, Heb. 6.4, 5. compared with vers. 1, 2. import the same, and are every way as suitable to express beleevers, according to their attainments in this life, both in principles and spiritual efficacies, as is at large shewn. The other expressi∣on, Born again,* 1.2337 if understood, or from above, and so as explicated of water, and the Spirit, and so of God, by the word of God. A good and fit expression of beleevers oft used, yet this must be granted, That there are degrees and measures of the work of God in this work also, that is ex∣pressed by this term, For whosoever beleeveth that Jesus is the Christ,* 1.2338 is born of God. And no man can say in preach∣ing Gospel, That Jesus is the Lord, but by the Holy Ghost. And none are fully and compleatly born of God till the resurrection from the dead, so that for explicating the state and present frame of a beleever; The expressions used Heb. 6.1, 2, 4, 5. are every way as suitable, yea ex∣plicating that expression. And so also Justified is a good expression to set forth a Beleever. And so is Sanctified by the Spirit, but mostly used, rather to set forth, what is received in beleeving, than the beleeving it self. And the expressions in Heb. 6.1, 2, 4, 5. as much set forth beleeving, and so may as well express the beleever as either of them; So that all these expressions brought in, though they are all very good, yet the bringing them in, to discountenance and eject other expressions used in this business by the Holy Ghost also,* 1.2339 is not good, but (contrary to the Com∣mandment) to enter strife about words to no profit, but the subversion of the hearers or readers; and a darkning of counsel, by multiplying words without knowledge.

For was not the laying of Christ for the foundation, the purpose, and according to the purpose of God? And

was not the lifting up Jesus in Gospel-preaching, and glo∣rifying him by Spirit to the hearts of men, that they might see, and beleeve, the purpose, and according to the pur∣pose of God? And whereas some when light comes, would yet be wise in their own eyes, and so come in to claim by a righteousness of their own, not submitting to the righte∣ousness of God, and so are not in respect of the prevalency of grace discovered, the right called ones, yet others in minding that grace discovered, are prevailed with, to let go all thoughts of confidence in their own righteous∣ness, &c. and to beleeve in Jesus, that they may live in him, and to him. Are not these the called according to purpose? And when in beleeving in Christ on this man∣ner, through illumination of the Holy Ghost, and tastes of the heavenly gift, &c. Repentance from dead works, and faith toward God is effected, &c. Are not such in some measure called according to purpose, Quickned, Born again, and spiritually regenerated, united to Christ, justified, and sanctified by the Spirit? Who that confesseth God to be true, will deny this, so that these two Reasons are vain.

Reason 3. The persons intended (here) be compared to Briars and Thorns.

Answ. The persons intended here, as having, and so abiding in these principles, upon this foundation, and so with these inlightnings, tastes of the heavenly gift, &c. Are verily the holy Brethren, partakers of the heavenly Call, even the very Hebrews to whom he wrote; the per∣sons supposed, expressed to be such, as do not abide and enjoy these things, but are departed and fallen from these things, and are now crucifying Christ afresh to themselves, they bringing forth such Briars and Thorns, are become Briars and Thorns, which before they were not, nor are any that abide in the faith they are fallen from, so called, and these fallen, upon the very account of their crucifying, &c. are compared to, and with their evil fruits, called, Briars and Thorns, this is plain in the Text, and so this Reason (though once it was mine) is very vain and false for its end, and unbeseeming understanding men, though

weaklings may bee gulled with it, as I have been.

Reason 4. Things that accompany salvation, be better things than any in the persons mentioned, were to bee found, vers. 9. We are perswaded better things of you, &c.

Answ. Here he speaks of things distinct from the per∣sons, though in them. Now minde; Better things: Better than which, for the Apostle had mentioned divers sorts of things, as he had mentioned Jesus Christ the foundation, and the Oracles of God from the foundation teaching those principles to build men thereby on Christ; Surely the love of God in the gift of his Son, The Son of God given, The blood of Jesus Christ that confirmed the Covenant, The Spirit of the Father, and the Son, that witnesseth of Christ, and calleth to him, and breatheth forth these Oracles to teach these principles, and build on Christ. Sure this,* 1.2340 or these things are all holy, heavenly, rich, pre∣cious, invaluable things, not onely accompanying, but giving and working salvation (though some do tread them underfoot, &c. which is an evil thing.) So that sure hee means not better things than these. But then here is mentioned also, the effects of the word, and of the holy Spirit, in, and with the word in the hearts of belee∣vers; as Repentance from dead works, and faith towards God, &c. with Illumination, tasting of the heavenly gift, &c.* 1.2341 Surely these are also precious things, not onely accompanying salvation, but even parts of the salvation begun in them, and working in them, effecting those things to be brought forth which are to accompany it (though some murmure and harden their hearts,* 1.2342 and so are disobedient, and quench and despite the Spirit, which is an evil thing) and sure he meaneth not better things than these. But here are two sorts of things more men∣tioned, that is,* 1.2343 first, Abiding in their faith, confidence, and love, And so hearkning to his voyce, bringing forth the fruits of faith and love, as hath been fore-shewn, according to the seed sown in the heart, and the refreshings by the rain often drunk in, and of these he expresseth himself to men, vers. 9.10. And these be not better things, then the salva∣tion

wrought in them, as by which they bring them forth; but better than the other sort, which secondly, he names, by some supposed to bring forth, that is a departing from Christ, through an evil heart of unbeleef, and so fal∣ling from all this salvation, and efficacies thereof extended; and then crucifying the Son of God afresh, and putting him to an open shame. And notwithstanding the same seed sown, and the same rain oft drunk in, yet bring forth Briars and Thorns (which accompany not salvation) of which hee mentioneth no persons among them that he cahrgeth withall, but only by a supposition sheweth the danger even to these Hebrews, if any should so do.* 1.2344 And having so often warned them before, and reproved their dulness. And now in his supposition set forth before them the hainousness of the sin, and danger, of such departing and falling away, comparing such transgression and trans∣gressors, to Briars and Thorns, whose end is to be burned; he mollifies the harshness of his sentence in respect of them, and saith, We are perswaded better things of you, and things that accompany salvation, though we thus speak, which plainly shews the better things, to be better than Thorns and Briars, which tended to damnation; and it shews also that his speech in the warning given was di∣rected to them, else they needed not to have been molli∣fied with, Though we thus speak; surely none would fancy the Apostle to warn the Hebrews by speaking at such a rate as this; There is a rock of stability, on which who ever once beleeveth, and so is, can no more fall off, not sin, not Satan, not world, though at such and such a rate they listen to them, and fall into sueh and such a measure of unbeleevingness and sinning, yet they cannot fall off: And you are upon that Rock, &c. Hold fast therefore your confidence, Take heed lest any of you fall through an evil heart of unbeleef: And give us leave to fear lest any of you come short, for there is an unstable rock, on which, not you, but some others are built. And they that are built on that rock of instablility, if they abide, they perish; if they fall, they can no more rise; how fond were this. But the foundaion here mentioned is stable, nor will the holy

Spirit build any upon an unstable foundation, nor fill the heart with false light, or deceivable works; What deceit∣ful illusions such conceits may produce, I forbear to name, though this Reason be fit for them.

Reason 5. The persons intended by the Apostle, were such as had need to be taught again the first principles, &c. Unskilful in the word of righteousness, &c. distinguished from them to whom the promises are, &c. Chap. 6, 9, 10, 14.

Answ. This is a very harsh, sad, and untrue sentence, clearly appearing so; For,

1 It is as clear as the day, that Chap. 5.11, 12. he speaks to the same persons, that he wrote unto, and had before called,* 1.2345 Holy brethren, partakers of the heavenly call, and to, and of them he saith, Yee are dull of hearing, for when for the time yee ought to be teachers, you have need that one teach you again, which be the first principles of the Oracles of God. Can any thing be more plain, to shew he meaneth them?

2 It is as clear, that his saying in Verses 13, 14. are the proof that the Apostle gives of the justness, and suitable∣ness of his reproof,* 1.2346 in shewing what such weaklings are, to whom in their demeanor they became so like, which occasioned their dulness and non proficiency, being so like them, they should have been teachers of.

3 It is as clear, That those weaklings and babes, to whom he compares them, are not the persons put in the supposition of being fallen away, and in so great danger in height of sinfulness, and of impossibility of recovery, and soreness of punishment;* 1.2347 for they had known the founda∣tion, oracles and first principles, yea been by them drawn upon the foundation, and tasted of the heavenly gift, yea the sweetness and power of Christ in all the principles; So that now after such knowledge and tastes, &c. willingly for love or desire of any other thing, to depart, and crucifie all this of Christ; to themselves again; there was nothing but they had crucified, and were crucifying to restore them with, and so they could not be restored. But for those weaklings and babes, they were not yet skilful in these things, and so could not sin at so high a rate, but might

be both profitably and hopefully, yet taught over and over, which be the first principles of the Oracles of God; and if any of them by temptation, were fallen from what they began to have, yet there was something of Christ in the foundation, oracles, principles, and efficacies of Spirit therein, which they had not clearly known, and so not crucified to themselves, neither were they crucifying Christ to themselves, and so there was that needful to them to be still taught them for their recovery. And it is uncharitable to put weaklings and babes, under this dan∣ger and impossibility of being renewed. A rash and sad saying, yea cross to his other rash saying, speaking of these beleevers mentioned, Heb. 6.4, 5. of their high gifts of knowledge, faith, change of affections and conversation, light, love, &c. saith afterward, every person under these works formerly mentioned (of this light, gifts, &c.) be ca∣pacitated for the sin, against the Holy Ghost: And now he saith, They are the ignorant, weaklings and babes that commit it, verifying that, Prov. 5.6. and 9.13.

4 Neither is there any distinguishing of these wrote to, or reproved, or of those to whom they are compared, nor yet of them put in the supposition (but when fallen away, and found crucifying of Christ, and so blotted out of the book of life) from them to whom the promises appertain, Chap. 6.9, 10-14. For the promise mentioned is that made to Abraham, which appertained so, as by at∣tending to the promise it might be attained, and enjoyed,* 1.2348 by all, or any of his natural seed, that were under Cir∣cumcision in the time of it, or his proselited seed either; and so Peter preached to them, and so where the Gospel comes to all that beleeve in Christ, as interested in them, and heirs of them; and the Apostle was not here in Heb. 6.9-14. making a distinction, between those of them, to whom, and of whom he wrote (except in supposal of any fallen away, and found crucifying Christ) to whom the promises did belong, and to whom not, but shewing the hopefulness he had for them all, of whom he was per∣swaded they were not so fallen away, as to be found cru∣cifying Christ to themselves, and upon that account, ex∣horteth

every one of them, to persevere in shewing the same diligence to the full assurance of hope to the end, &c. The edge of and hope in which exhortation is abated, and a mist cast upon it, by this wresting the words.

Reason 6. True beleevers are opposed to those lying under a possibility of falling, so far as they are cast under it, by the conditional discourse upon sundry accounts.

Answ. In the whole Epistle,* 1.2349 there is not one word of distinguishing the one from the other, but in the neglect of so great salvation, in hardning the heart, by deceitfulnes of sin, in departing from the living God, through an unbeleeving heart, a turning from him that speaks from heaven, &c. Nor one put in fear of this more than another, nor secured with∣out watchfulness, and heed taking one more than another; Nor doth the Apostle in Heb. 6.4.6. speak one word of the possibility, or impossibility of falling, or not falling, but only in a supposition of those already fallen, from such a height, and now crucifying Christ to themselves; nor doth he in this speak a word of any possibility of the recovery of one of these, more than of another; Nor doth he in his warning giving, apply it to one more than another; but in shewing the greatness of the sin, if any should fall from such excellency of grace, and the danger; and therein the equity of Gods proceeding; to warn them all alike, which this assertion opposeth, without the shew of warrant from any one word; but because he saith it is upon sundry accounts, I will view them.

Account 1. Their work and labour of love, mentioned vers. 9, 10.

Answ. Here is no opposition of one to another, for he had yet charged none of them to be so departed, but only reproved them, and shewed them the danger of such departure, and falling away, and now also mollifying the harshness of his reproofs, He is perswaded better things of them, than that they are departed, or so fallen, or that they will bring forth such briars and thorns,* 1.2350 and he gives one reason of it, from their work and labour of love, not onely that they had shewed, for that might be affirmed of some in other places, that were fallen from grace, but also that

they did still continue in: And he desires their perse∣verance to the end, that they might receive the promises: So that he here also speaks to, and of them all, without difference making, so that a line was imperfectly here ta∣ken, to make up this account, not serving for such a bu∣siness at all.

Account 2. Their preservation from the righteousness of God.

Answ. Here is no opposition of one to another,* 1.2351 but hee speaks of them all in general: And wherein had God so freely ingaged himself in his righteousness, so as if hee should not preserve men, and keep them to eternal life, he also should be unrighteous: Is not this ingagement first and primely to Jesus Christ?* 1.2352 Are not all the promises in him Yea, and in him Amen? And is it not in, and through Christ to Abraham, and all the Spiritual seed,* 1.2353 as many as through grace, beleeve in Christ? And do not they that beleeve in him freely receive forgiveness of sins, justifica∣tion, sanctification, and a spirit of faith and love? And how is this ingagement to keep beleevers? Is it not by his power through faith unto salvation, suitable to that ingage∣ment held forth to these Hebrews? And they now be∣leeving, the Apostle is comforted concerning them, and incourageth them with the righteousness of God: So then, All the promises of God, are Yea and Amen in Christ: And sure to them all that beleeve in Christ, That their preservation in faith and love, is from the freeness of the mercy of God, and his righteousness through Christ, to continue to them such supplies of grace and spirit, that they may persevere in faith and love: This I hope, is be∣leeved by us all, yea and something more than this, namely, That as faith worketh through love,* 1.2354 so every service of love produced by it, shall to the beleever be rewarded, but then this is without opposition of one beleever to another, it is in general alike true to them all. But now suppose any after they have known the truth, and beleeved, and met with such riches and furniture, to keep them in, and preserve them, and have brought forth some fruits of love; do after this, for some dream or fancy, &c. turn aside,

and so fall away from God. Is God unrighteous then to forsake them, and to blot out all their former services, so as not one is remembred on their account? Surely not, he should not else be righteous,* 1.2355 according to the tenour of his promise, and ingagement to his Son, and to men through his Son: And in this language speaks the Apostle to these Hebrews, Chap. 3, 6, 14, & 10, 35, 38, 39, & 12, 25. And that without difference making. And I hope none would think the righteousness of God ingaged to the works of men, otherwise than in and through Christ, to such as live by the faith of Christ; so as this line was wrested to a by end, to make up this Account; and yet will not serve for that purpose.

Account 3. The immutability of the Counsels of God, and his Oath, mentioned, vers. 13-18.

Answ. Here is no opposition of beleevers under a possibility of falling, to beleevers under an impossibility of falling, nor is the promise here made to some sort of beleevers, opposed to other belevers: But to Abraham for himself,* 1.2356 and his seed, which is Christ, and all that through grace, beleeve in him: And this so that it may be held forth to all men, that they may beleeve. And to all that do beleeve, that abiding in the faith they may be sure of the inheritance. And such the counsels and purpose of God as hath been shewn, in treating of purposes, and promises, in which hee is immutable: And this the Apostles scope sutable to his exhortation for their dili∣gence and perseverance in faith and love, in which so sure consolation; but it sutes not at all to the scope of this Ac∣count.

Account 4. Their sure, and stedfast Anchor of hope, vers 19.

Answ. Neither is here any difference made between, or opposition of one beleever to another, but a strong consolation set before all beleevers, that have by faith laid hold on Christ, who is the seed of Abraham, in whom all the promises confirmed with an Oath, are Yea and Amen: And he having offered up the acceptable sacrifice, is now in our nature entred into the heavens,

appearing there a great high Priest, having opened the way for our approach: And ever living to intercede for all that come to God by him: So as they that by faith do lay hold on him, who is our hope and hope fixed in him, is as an Anchor surely fixed, they by faith and hope enter within the vail, cleaving to him, that is there for us, and so their hope is sure and stedfast, which comfort is not for some sort of, but for all that are indeed beleevers: And so the Apostle enters on his main design, to build these be∣leevers more and more on Christ; which evidenceth, that to be the right faith, and those true beleevers spoken of Heb. 6.1, 2, 3, 4 5. and none of them excepted, unless any have so willingly departed, that they be found crucifying Christ: And as for them, they are faulted; but the Christ, the Spirit, the Grace, the faith, they have departed from, and crucifie, is not faulted, but remaineth the same still, in which all abiding, are safe: So that this place, and all Scripture testifie the faith here set forth to be the true justifying and saving faith. And Mr. Owen confesseth it wrought by the Spirit, and really true in its kinde; And that men may abide in it, or men may fall away from it: And Scripture testifying but one kinde of faith, the con∣troversie is ended the cause is yeelded, it is not for this faith, but some by-opinion, to mantain the honour of a party, that he contendeth: And yet that it seem not so, many mixtures were put in here, that are no parts of, nor ingre∣dients in faith at all. To make this appear as not right, that so another may be set forth, and I shall consider that also.

CHAP. XIV.

Of Mr. Owens second kinde of faith, as he sets it forth,* 1.2357 Page 13. Chap. 1. Sect. 22. where he saith,

1. THe Saints then, or Beleevers, of whom alone our Discourse is, may be delineated, by these few con∣siderable concernments in their Saintship.

2.* 1.2358 That whereas by Nature they are the children of wrath as well as others, and dead in trespasses and sins; That faith and holiness, which they are in due time invested withall, whereby they are made beleevers and Saints, and distin∣guished from all others what ever, is an effect and fruit of, and flows from Gods eternal purpose, concerning their salvation or election,* 1.2359 their faith being as to the manner of its bestowing, peculiarly of the operation of God; And as to its distinction from every other gift,* 1.2360 that upon any account, what ever is so called, in respect of its foun∣tain 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, gra∣cious and supernatural habit, spreading it self upon their whole souls, making them new creatures throughout (in respect of parts) investing them with an abiding prin∣ciple, being a natural genuine fountain of all those spiri∣tual 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 dark∣ness to light, from an universal habit of uncleanness unto holiness, and from a state of enmity, stubbornness, and re∣bellion, &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 there∣fore the Concernments may every one be considered ac∣cording to Scripture, and Scripture-language, without prejudice.

CHAP. XV.

Of Mr. Owen his first Concernment.

1. HE saith these Saints and beleevers,* 1.2361 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,* 1.2362 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,* 1.2363 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,* 1.2364 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,* 1.2365 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,* 1.2366 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,* 1.2367 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,* 1.2368 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,* 1.2369 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,* 1.2370 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,* 1.2371 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;* 1.2372 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,* 1.2373 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,* 1.2374 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.* 1.2375 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.* 1.2376 The repentance, from dead works, and faith to∣wards God, which it calleth to, teacheth, requireth, and worketh,* 1.2377 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,* 1.2378 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:* 1.2379 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,* 1.2380 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,* 1.2381 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;* 1.2382 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.* 1.2383 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,* 1.2384 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.

CHAP. XVI.

Of his second Concernment.

1. HE saith for the manner of their obtaining this pre∣cious faith, it is by Gods giving to them that holy Spirit, &c. In this I shall note three things, in which it is pretended to be not only peculiar, but of another, and better kinde than the former, true in its kinde.

1. Hee saith, It is by giving 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.

In this first saying, we have two things to note in the manner of true beleevers obtaining faith, viz.

First, What God gives unto them, and that is that same

holy Spirit of his, by which hee raised Jesus from the dead.

And secondly, The end for which God gives this holy Spirit to them, and that is to raise them from their death in sin; to quicken them unto newness of life, both which are very true, and will by all true beleevers, be so con∣fessed, yet the asserting it, as a peculiar manner of obtain∣ing faith, that is of a better kinde than that, mentioned, Heb. 6.4, 5. and another manner of obtaining also, and leaving out something needful in this business to be men∣tioned, is blame-worthy; For,

1 God for calling any to the faith, doth not send forth, or give any other spirit, nor is there any other spirit pro∣ceeding from the Father and the Son, than that holy Spi∣rit, by which he raised Jesus from the dead; This Spirit is called his Holy Spirit, the Spirit of Christ, the Spirit of Grace.* 1.2385 By this Spirit Christ preached in the ministration of Noah, and of the Prophets, whence those that resisted his inlightnings, and teachings in those ministrations, are said to have been disobedient to, and have resisted the Holy Ghost: And now more abundantly, since the suf∣ferings, and ascention of Christ, he doth in the ministration of the Gospel, inlighten, call, convince, &c. whence those that shut their eyes, and refuse, and despise, are said to despise God:* 1.2386 And they that after they have received the knowledge of the truth, do willingly tread under foot, the Son of God, and count the blood of the Covenant as an unholy thing, are said to have done despite to the Spirit of Grace, i.e. If it had not been the holy Spirit they had resisted, their sin had not been so grievous; It is not good to devise pleas for wicked men, to extenuate their sin. And though there be a Spirit of truth, and a spirit of error, yet truth is one, and the Spirit of truth is one,* 1.2387 though his gifts be divers, and the Spirit of truth cometh onely from God and Christ; And no other spirit, but error is divers and many, and the spirit of error is manifold and various, and proceedeth not from God, but from the Devil. Nor can any man attain any true kinde of faith, but by the Holy Ghost; yea that faith mentioned, Heb. 6.1, 2, 4, 5. was attained by the illu∣mination

of the Holy Ghost, and they were made parta∣kers of the Holy Ghost. And to ascribe to the Spirit the working of a faith of Christ dying, and by his blood ha∣ving made peace, such as shall cause light, love, joy, and fill the soul with such hope of eternal life, as shall ravish the heart of a man, and inwardly and outwardly change him: And yet that Christ dyed not for that man, or that there is no eternal life in him for that man, nor truth, or reality in Gods intentions to give it him. Oh! yee heavens be astonished, and let the earth tremble at this, that any should say thus of the Holy Ghost, the Spirit of truth, or that God should have two Spirits, one to work this faith, which yet cannot be true in any kinde, and a better Spirit to work a better kinde of faith; His Spirit is one, and holy, and all his operations to bring any to beleeve, like himself, true, real, holy, and of the right and saving kinde, though many resist, and some depart. So that this line of truth, was in this business not well brought forth, seeing it was to oppose another line of truth, and to ob∣scure the truth of the holy Spirits operations.

2. The object discovered, and medium used by the Holy Ghost, for bringing any to this faith, and effecting this end mentioned, is here sleighted and left out: That is Christ and him crueified, as set forth in the Gospel for sinners, to look to and beleeve in; For this is certain, first, That this holy Spirit testifieth of Christ, witnesseth of his death, resurrection, sacrifice, exalteth, and glorifieth him, as the Son of God, the Saviour of the world,* 1.2388 the Prince and Saviour that giveth repentance and remission of sins to Israel, and is a light to the Gentiles, and Gods salvation to the ends of the earth. And that whosoever beleeveth in him shall receive remission of sins.* 1.2389 This Jesus, and the things of him, doth the Holy Ghost witness, dis∣cover, and glorifie, and no other thing to bring men to the faith; It is not the holy Spirit that speaks of himself, or that gives any other thing to bottome faith upon, or sleights the foundation: And all true faith also is by hearing, by hearing the word of the grace of God through Christ, Faith is by hearing,* 1.2390 and hearing by the word of God. The Spirit

is received by the hearing of faith;* 1.2391 yea the holy Com∣mandement delivered to them, who after turned from it, was through the knowledge of our Lord and Saviour Jesus;* 1.2392 even the same way, which they that abode in the faith attained it; So by the knowledge of Christ, the foun∣dation, and the oracles of God therein, teaching the prin∣ciples with the holy Spirit inlightning; the Hebrews ob∣tained their faith; So that as there is but one faith, so it is attained by one Spirit,* 1.2393 and that coming in one way through Christ, and witnessing the grace that is through him; so that there is no other true kind of faith, but that at first confessed true in its kinde, and to be set forth in Heb. 6.1, 2, 4, 5.

And let his Quotations be read, and considered, and they say no other, 2 Pet. 1:1. Peter affirms, not of some peculiar among beleevers, but of them all to whom hee wrote, That they obtained like precious faith with them, through the righteousness of God, and our Saviour Jesus Christ.* 1.2394 Sure the righteousness of God is in, and through Christ; he promised him, and promised to assist, raise, glorifie him, That he should call, &c. And God in his righteousness hath done this, and according to promise, as he hath accepted his sacrifice, and will accept, &c. all that beleeve on him. And the righteousness of Jesus Christ being in his oneness of will with the Father, to perform all that he undertook for men, and hath under∣taken for beleevers, as in his oblation, intercession, and coming again; in all which is the righteousness of God and Christ. And through the knowledge of this, the Apostles say,* 1.2395 they received, and desire multiplying of grace to the beleevers the same way; so as (which in the saying was left out) the Spirit calls tenders, inlightens, and works faith in giving forth the knowledge of the righteousness of God, and of our Lord Jesus Christ; So all that through that knowledge are brought to beleeve in Christ, have the same precious faith which the Apostles had; and no other kinde of faith, nor manner of obtaining; is commended by Peter.

3 The end he saith for which God giveth his holy

Spirit, is very right and true; but the limiting it to some certain peculiar, yea unknown, and undemonstrable per∣sons, is not right, nor according to truth; nor I hope, will any say, God giveth his holy Spirit,* 1.2396 to work some kinde of faith in any, and not for this end here mentioned. The end of God in giving and sending his Son into the world, was not to condemn, but to save the world even sinners. The end of Christ his sending his servants with the Gospel to men, Is to open their eyes, and turn them from darkness to light, &c. To reconcile their hearts by the reconciliation wrought in Christ; yea his mercies and chastisements both, have the same end. So that we may be fully assured, that Gods end in sending his Spirit in the Gospel, is to save, convince, and so turn the heart, &c. so that a difference of one kind of faith from another, cannot be proved by a different end of Gods sending forth his holy Spirit.

But it may be replied, The term in this sentence, is more than sending: It is Gods giving his holy Spirit.

To which I answer,* 1.2397 That such a difference in the terms makes none in the thing; For where God is sending the Gospel, and demonstrating by it, the life in Christ, and calling to it; He is then, and therein, so giving the true bread of life.

But it will be said, the sentence speaks of more than gi∣ving his holy Spirit to such an end, even also of effecting the end, endowing them with a new life.

I answer, This implies receit in them to whom given. But receit, may be in some men that are receivers: Not to one and the same end, That it is in God the giver. Truth, with the love of the Truth to save.* 1.2398 Extended and given to some men to that end to save, but some however receiving to profess, and make some use of, yet they recei∣ved it not to save them. And that such do not unfained∣ly beleeve, and so have not any right kind of saving and justifying faith will be granted, though such, and no other, was tendred and given, if they had received it, in suffering the love of truth to save them. But for such as have so far received the Spirit, that they are even by the Spirit affirmed, To be in the grace of Christ; To have received

the Spirit of Gods Son, and to be Sons; yea to have known God,* 1.2399 and to be known of God, and to be in the liberty wherewith Christ hath made us free. Surely their faith was of the right kinde. And yet of these the Apostle speaks after they were indued with all this, as if some of them were re∣moved from him that called them into the grace of Christ, unto another Gospel, which was not another, but a perversion,* 1.2400 &c. seeking to be made perfect by the flesh, Turning again to weak and beggarly elements; insomuch that the Apostle was afraid of them, lest he had bestowed his labour in the Gospel on them in vain; And testified to them, that whosever of them were (so turned back to be) justi∣fied by the law,* 1.2401 Christ was become of no effect to them, they were fallen from grace. And this was a more applicatory charge than that in Heb. 6.4, 6. and grounded upon that, which is undoubtedly found in abiding beleevers;* 1.2402 For we through the Spirit wait for the hope of righteousness by faith; for in Jesus Christ, neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love: The perswasion of which abiding in the Hebrews,* 1.2403 withheld him from such a personal charge on any of them, and led him to mollifie the harshness of his reproof in the supposition: So that in all this saying of Mr. Ouen, No other kinde of faith, or other manner of obtaining it, by other manner of giving the holy Spirit, than that set forth, Heb. 6.1, 2, 4, 5. is proved; nor yet by his quotations, Rom. 8.11. is spoken to them whom he had affirmed, The called of Jesus Christ,* 1.2404 Beloved of God, Called Saints: To, and of whom he saith, Yee are not in the flesh, but in the spirit; If so be that the Spirit of God dwell in you. (Minde, he speaketh not of an once, or for a time, having been in them, that was out of question, but of an abiding, or dwelling as a governor in an house.) Now if any man have not the Sprit of Christ, (Mind, he saith, not hath had; so that its no error to say what ever he had heretofore,* 1.2405 as to the Galathians, ch. 3.3, 4. & 5, 7, 8.) he is none of his, And if Christ be in you (that is by this abi∣ding of the Spirit, or his dwelling in you preserving con∣fidence in Christ, &c. just as he said to the Hebrews, chap. 3.6.14.) the body is dead because of sin (sin that brought

in death, which though over come by Christ, yet is not re∣moved, till his time, from off men, all must once dye, nor will it be wholly removed from beleevers while any sin abideth in them, though it rule not in them, so as their bodies are yet mortal, and so but heavy instruments to be used in spiritual services, and must once dye) but the Spirit is life because of righteousness;* 1.2406 the spirit opposed to the body, that is the inward man, the new man; or Christ-like minde or disposition effected in the heart, by the Spirit of Christ quickning them in, and through beleeving in Christ, to receive forgiveness of them sins and so enlivening, &c. This is life, even a living prin∣ciple, derived from Christ, in whom beleeving this prin∣ciple derived from Christ, in whom beleeving this prin∣ciple is effected and preserved, and it is living in faith, confidence, hope, love, and joy; yea it is life, affording living springs and motions; And this for righteousness sake;* 1.2407 that is, for Christ his sake, who is risen from the dead, and hath by one righteousness, obtained in himself life for all men, and power to raise all men. And that such as receive this grace and gift by grace given in, and through Christ, Grace may reign in them through righteousness unto eternal life by Jesus Christ;* 1.2408 and they shall reign in life by Christ.

And because of the righteousness of God in Christ, and the righteousness of Christ in his mediation by vertue of his oblation, and in sending forth his Spirit according to his promise to such end. The Spirit of the beleever is inlived,* 1.2409 yea life, And so they receive a first fruits of the Spirit in this life, and wait for the adoption, the redemption of their body to be at the coming of Christ. And to comfort not some peculiar among them, but all the beleeving Romans, with the certainty, and the way to enjoy the certainty of all this, he saith to them, But if the Spirit of him that raised up Jesus from the dead,* 1.2410 dwell in you, He that raised up Christ from the dead, shall also quicken your mortal bodies by his Spirit that dwelleth in you. Minde these words, he said be∣fore, If Christ be in you, the body is dead, &c. But the Spirit is life, &c. And now he saith again, But if the Spirit of him, &c. dwell in you (abide as a governor) if so, Then he

that raised up Jesus from the dead, shall also quicken your mortal bodies by his Spirit,* 1.2411 &c. that is apt to enlive them to be instruments of righteousness for you to serve with here in newness of life, and spirit, and raise them up again when dead, by his Spirit that dwelleth in you; and so by vertue of your union with Christ, abiding in this faith of him,* 1.2412 and his Spirit quickning your mortal bo∣dies living and dying in this faith; He will raise you again in the same union with him in which you slept: So that all the way here is no other kinde of faith set forth, nor other language of giving Spirit, &c. used, then to the Collossians, as also to the Galathians and Hebrews,* 1.2413 as afore-shewn Eph. 2.19. in respect of their knowledge speaks not of what they yet enjoyed, but of what the Apostle desired for them; and the power of God, is as himself one and the same, though the manner and degrees of his putting it forth be divers. As without a Mediator (though by him that now is the Mediator) in the first, now old Creation; It was the same power by which he made the heaven and the earth, and man upon it, by which also he caused the grass to grow, &c. but whether with like force put forth, I determine not; But of this I am sure, the in∣finite greatness of this power, is beyond the comprehen∣sion of any mortal man. Also his power as put forth through a Mediator, for upholding and ordering all the old Creation for its time, and ruleth for ever by his power; It is one and the same power,* 1.2414 by which he upholds the heaven and the earth, and preserveth man and beast, and ordereth the fowls and flyes, and growing of grass, &c. But whether alike put forth for every of these, I deter∣mine not: But of this I am sure, the infinite greatness of this power is not fully known by any mortal man. And now for his power as put forth, not onely through a Me∣diator, but to unite and conform to him; and so to effect and set forward the New Creation that is begun and compleat in himself, and to be compleated in, and for all his New Creatures, in which, as in the Resurrection of Christ that dyed for sinners, the power of his wisdome, mercy, truth, faithfulness and strengh, did most abun∣dantly

shine forth, so in this work of uniting and conform∣ing to him, it is most abundantly dispensed, and known, and met with. And this power thus put forth, is ever one and the same power, Even that by which he raised Jesus from the dead, and set him at his own right hand in the hea∣venly places, far above all principality and power, and might, and every name that is named, not only in this world,* 1.2415 but also in that which is to come: And hath put all things under his feet, and given him to be the head over all things to the Church, which is his body, &c. This the power here spoken of: But whether this power be in this manner alike put forth at all times, to every one to whom it is extended, as To convince, to draw to beleeve, To preserve in the faith, To 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 work∣ing 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 ac∣cepted as a true beleever in him, and of that Church whereof he is the head, in whom all the fulness is.* 1.2416 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 not∣withstanding what the exceeding greatness of this his mighty power is, towards such beleevers: All such be∣leevers 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 illumi∣nation 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 instructi∣ons, 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,* 1.2417 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 supernatu∣ral habit, spreading it self upon their whole souls, making them new creatures throughout (in respect of parts) invest∣ing them with an abiding principle.

All this soberly,* 1.2418 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 warn∣ed, 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 re∣ally 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 re∣ceived and confessed true and good: But only, his asserting it to set forth another kinde of faith and holiness and man∣ner 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 understand∣ing 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 dispo∣sition 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,* 1.2419 and pro∣perly 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 ingende∣red and sprung up in his heart,* 1.2420 from the word, or lye of Satan, in, and by the Serpent suggested, and by man be∣leeved, 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 unbe∣leevers, 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 be∣leeved, and is retained and strengthned by his suggestions received,* 1.2421 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;* 1.2422 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 en∣vying-strife, and such evil fruits are, the wisdom such profess, comes not from above,* 1.2423 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:* 1.2424 And those that are one with, and under the dominion of this disposition, having no supernatural dis∣position to cross and crucifie this, they are upon that ac∣count, and so long, a generation of wicked men, of vipers, and so evil trees,* 1.2425 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,* 1.2426 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,* 1.2427 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 spi∣ritual 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,* 1.2428 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 spiri∣tual disposition, in which by faith Christ dwelleth in his heart, he, even the man also, so far is born of God:* 1.2429 And upon this account, a new creature, and so far doth righte∣ousness, 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 unbe∣leever 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 be∣leever, 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,* 1.2430 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,* 1.2431 yet the beleever himself is under a double con∣sideration; One, as man having the old disposition in him, with its lustings, through which he is hindred and capti∣ved, 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,* 1.2432 in whom this supernatural disposi∣tion 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 Col∣lossians, to the Hebrews, and by Christ to all his Disciples, If they abide in him, and his word in them; If they walk af∣ter 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 word in them they shall be fruitful, and so they shall be good trees, and bring forth good fruit; For so they shall observe the counsel of our Saviour,* 1.2433 Make the tree good, and his fruit good, &c. For we can no otherwise make the tree good, but in beleeving on him, and accord∣ing to grace given, yeelding to the teachings of his Spirit.

And seeing every good and perfect giving comes from him, and that his Spirit is good, and his operations and fruits good, and that an evil tree cannot bring forth good fruit; what are all those confessed works of the Spirit, and whence flows that faith and holiness really true in its kind, upon account whereof, men are called Beleevers, and Saints? What is that change of judgement, affection, and conversation, that light, love, joy, zeal, obedience true in its kinde, sincere, and not hypocritical? whence come they to do so worthily in their generation, and all acknow∣ledged an effectual work of the Spirit? Can there be such rightness even from the Spirit, and the tree not good? or is there any other trees among beleevers to bring forth good fruit of another nature? Surely if we minde the proofs and our Saviours words, they shew there is but one kinde of faith, to bring forth good fruits, and this even it, set out, Heb. 6 Gal. 2.20. This place doth open that already said: The Apostle having spoken of being justified by faith, shews how he lived not,* 1.2434 but Christ lived in him, and he by the faith of the Son of God, to which he endeavoured to reduce the Galatians, whom he testifieth to have received the same faith at the first, and so exhorted the Hebrews, and shews his manner of obtaining it to be in the same way with others.

1 Joh. 3.12. This place hath not one word of two di∣vers kinds of faith, or of divers manner of obtaining it, nor of any habit of one beleever more than in another;* 1.2435 but affirms, That he that hath the Son (that is beleeveth in his name) hath life; that is, in having the Son by faith,* 1.2436 He hath also that eternal life that is in the Son, by faith also, which is true of all that by grace beleeve in Christ.

2 Cor. 5.17. This is true of all that by faith are in Christ Jesus, who as, and so far as they are in him, are affirmed new creatures, as is fore explicated, though the fulness and compleatness of it is in the resurrection of the just, but no word here of a second kinde of faith, or of newness in some true beleevers, that is not in other true beleevers, the words plain, If any man in Christ.

1 Thes. 5.23. This is not an affirmation of what was yet attained, but a prayer for what was desired, and hoped for, and so not to the purpose for which it was quoted, un∣less to mollifie the expressions of the saying.

Gal. 5.22.25. This place is a discovery of the fruits of the Spirit that were in the beleeving Galatians, that were scarce so far grown as the Hebrews. And what was done in beleeving on Christ crucified. How the flesh, with the wisdome, and whole bent of it, with the affections, and lusts of it, were crucified, that is made vile, condemned and begun to be mortified by the cross of Christ, that the body of sin might be destroyed; and then an exhortation to walk after the Spirit,* 1.2437 just as to the Romans, Ephesians, Col∣lossians, and Hebrews. And not a word of a peculiar kinde, in some beleevers, and not in other beleevers that are true in their kinde also.

1 Joh 3.9. This place faith not a word of any difference between beleevers, some true in one kinde, and some in another; Nor saith it, Some that are born of God; Nor saith it, He that hath been born of God; but having said before, Whosoever abideth in him, sinneth not. And having warned them not to be deceived,* 1.2438 saith, speaking in the present tense, He that doth righteousness, is righteous, even as he is righteous (or in his righteousness, and as he hath pro∣mised) And then having given warning against being de∣ceived, and going on in sin, &c. He cometh to mention the abiding in him, and doing righteousness; Again, and hee doth it in a third term comprehending both, saying, Whe∣soever is born of God doth not commit sin (that is approve and act it,* 1.2439 going on so to do) And that the word, Born of God, is first appliable to that sight, beleef, and acknow∣ledgement of Christ, and so that new disposition begot

thereby in the heart, is clear in this Epistle, where this is called, That which is born of God;* 1.2440 Hence both faith and confession are said to be of God, and the gift of God, and so he that in this revelation and operation of the Spirit, in, and by the Gospel, is prevailed with to beleeve, and yeeld up to it, and so far become one with it, so as he be∣leeveth Jesus to be the Christ, and so beleeving in him, confesseth him to be the Lord; He also on that account, is said to be born of God: And so likewise the being pre∣vailed with by this grace, To hold fast this confidence,* 1.2441 and so to abide, and go on in the faith of Christ, and love of him, and one another, is the operation of God, and hath the same promises to it; and so is likewise called a being born of God here in 1 Joh. 4.7, 8, & 3.5-10. And that this is the sense here appears cleerly, in that the same thing, for the same business expressed here, Born of God,* 1.2442 is a little before exprest by a perfect continued act, Abiding in him,* 1.2443 and doing righteousness; And the same there also affirmed, such sin not, such are righteous. And also this appears to be the sense in that it is opposed to a continued approbation, acting of, and going on in sin; for so the devil commit∣teth sin, and sinneth from the beginning without repen∣tance, or breaking off his course; But who ever is born of God, he committeth not sin (that is, doth not approve, and so commits) but abideth in, and goeth on, beleeving in Christ, and loving him, without repentance of it, or breaking off that course. And it farther appeareth that born of God is in this place, abideth in Christ, holding fast confidence in, and love of God through Christ because it is said, His seed remaineth in him, that is the divine influence and Spirit of Christ, with divine force and vertue, abideth, and remaineth in him according to that promise, Heb. 3.14. And this the constant language of Christ, and the Spirit of Christ, Whosoever transgresseth, and abideth not in the doctrine of Christ hath not God; He that abideth in the doctrine of Christ, hath both the Father and the Son;* 1.2444 yea even of his first work of grace in changing our mindes and reconciling us to God, it is said to be, In the body of his flesh through death, to present us holy and unblameable in his

sight; If we continue in the saith grounded and settled, and be not moved away from the hope of the Gospel, of which me have heard.* 1.2445 Whence also it is said to these, If that which ye have heard from the beginning shall remain in you, yee shall continue in the Father and the Son. And so our Saviour saith to his own Disciples, that were clean through the word that he had spoken to them, Abide in me, and 1 in you,* 1.2446 as the branch cannot bear fruit of it self, ex∣cept it abide in the vine, no more can yee except yee abide in me; I am the Vine, yee are the branches; he that abideth in me (that is beleeving) and I in him (that is my word in him) the same bringeth forth much fruit, &c. Suitable to like sayings of his Spirit, and exhortations in other pla∣ces: And so it is expresly said,* 1.2447 If we hold fast the confidence and rejoycing of hope firm unto the end. We are the house of Christ, if we hold fast the beginning of our con∣fidence stedfast unto the end, then are we made partakers of Christ (and so born of God, and his seed remaineth in us) and that seed remaining being an influence from Christ, and so stronger than the Devil that is in the world, we in beleeving on God, and so yeelding to it, are born of God, and so neither sin, nor can sin because so born of God, but do overcome the world, This faith that is born of God being the victory whereby we overcome.* 1.2448 And this sense is plain and evident, and agrees with that mentioned, Heb. 6.1, 2, 4, 5, 9, 10. And yet the compleatness of being born of God is in the resurrection of the just. And so none of the quotations countenance two kinds of faith, or of obtaining, or of ha∣bits each true in its kinde: As for degrees, that is not in question:

Eph. 2.10. For we are his workmanship created in Christ Jesus, unto good works, which God hath before ordained (or prepared) that we should walk in them. What this is to the purpose to shew what God hath given into, and wrought in beleevers that are true, and in one sort or kinde of them more than in another kinde true also, I see not, and suppose that none can shew:* 1.2449 For when God created us all in the first Adam, it was certainly in his Image, In uprightness, and so with furniture for good works that

we might have walked in them: But he fell and lost him∣self, and us all, and so we became weak, of no strength, lost, and destitute of all furniture for any good works. But God hath created mankinde anew again in Jesus Christ the second Publick man, the last Adam, who having satisfied for sin, suffered for it, and overcome death, and ascended, and offered the acceptable sacrifice, is in mans nature glorified, filled with the immeasurable fulness of the Holy Ghost, to send for to the rebellious that they might come in, and to furnish, and lead all that do come in: And he sinneth not, nor can he dye any more, but is alive for evermore; so that in him we are compleat and perfect, and this held forth to us, that beleeving in him we might partake of his fulness, which is a good motive to beleeve on Christ, and to continue so beleeving: And such as through the knowledge of his grace beleeve in Christ, are certainly his workmanship, and begun to bee united to Christ, and this also unto good works, such as God hath prepared in him, that we should walk in them, and so live to him and this the ground of his following ex∣hortation, as to other Churches;* 1.2450 but no assertion of the measure of their attainments: And it being confessed that the faith and holiness, with the effectual operation of the Spirit in all the powers of the foul, changing judgement, affection, conversation, effecting light, love, joy, zeal, obe∣dience, enabling to do worthily in their generation; Is not all this being the work of the Spirit, that is in Christ, comes from Christ, and witnesseth of Christ, his workmanship on, and in them; And are not they his workmanship in Christ Jesus?* 1.2451 And is there not fulness of furniture in Christ Jesus for good works for them? And is it not the gracious end of God in making it known that they should live to Christ by walking in them. I hope none will deny it. All which justifies this faith set forth in Hebrews 6. and gives no countenance for any other kinde.

CHAP. XVIII.

Of the third saying in his second Concernment.

FOr the nature and property of this habit, or abiding principle, Thus he saith:

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.

Though this be not the dialect of Scripture, yet in a sober understanding, it may be taken as agreeing thereto, but not countenancing two kindes, or a second kinde of true faith. And so with some cautions and provisoes, I shall take this saying for true, and wholly consent thereto, that is to say thus,

1 That this abiding principle, be not understood of a thing peculiar to any kinde of faith divers from another, true in its kinde,* 1.2452 but of the same kinde of faith set forth Heb. 6. faith being proved already to be one, and so the same with that Tit. 1.1.

2 That by Natural and Genuine, be understood, that which is Supernatural and Spiritual;* 1.2453 And so apt, free, willingly and naturally inclined, and kindly putting forth.

3 That the calling this principle a fountain, be not un∣derstood as of a thing inclosed in the beleever, to himself, or any otherwise,* 1.2454 then as flowing from Christ, to and in him that beleeveth in Christ, and so in no sort derogating from Christ: For he is the fountain of life with God, and so from God unto us, the fountain of living waters, the foun∣tain for clensing, and for fruits. And from that flowing from him is all that life, cleansing and fruitfulness that is in be∣leevers: And separate from him they can do nothing; what ever greenness or springs be in any beleeving on him,* 1.2455 yet if they thereby abide not in the faith of him, but turning aside, and departing from him, they lose their principle, and wither, that remaineth in Christ from whom they are departed, and cannot be retained, and

found abiding, and dwelling in any, but by, or in be∣leeving on him; so as departing through unbeleef,* 1.2456 brings loss and perishing, but in beleeving on him, the dwelling (in the heart) of this principle is enjoyed; he is the foun∣tain, and he that beleeveth on him, receiveth from him: The law of Grace which as it comes from him, and his Spirit in it, is called a fountain of life. And so the fear of the Lord effected thereby, even the faith in, and love of, & ado∣ration and acknowledgement of God in Christ, is a foun∣tain of life, and this upon the account of Christ the fountain from whom the streams (bearing his name) do flow. And in beleeving on whom they are received, and do operate in the beleever, even all those principles mentioned Heb. 6.1, 2, 5. All which run in one living principle, which be∣cause of its springing and living efficacies, is called a Spring or Well of living waters, in which from Christ beleevers act in bringing forth the motions of the Spirit:* 1.2457 Yet the be∣leevers being still men, and having in them another cross inclination abiding to molest them, they need still those admonitions, Jam. 3.8, 9, 10, 11, 12. Rom. 8.5-13. Gal. 6.8. Heb. 3.13. & 12.15, 17, &c.

4 That the spiritual Acts, Works, and Duties, be here rightly understood, and distinguished, and considered, that we confound not the workings of God in the beleever, inabling and moving him to work, with the workings of the beleever, in, and through the workings of God,* 1.2458 for so all the exhortations given, and obedience called for, and disobedience reproved, will be made void and null; and that we may rightly understand, view the place quoted, Philip. 2.13. For it is God that worketh in you both to Will, and to Do, even of his good pleasure. He in the former verse intreated them (as he did the Romans) even by that done by Christ, and that now in him, and flowing from him in them. As they had alwayes obeyed, not as in his presence onely, but now much more in his absence (so now saith he to them) Work out your own salvation with fear and premb∣ling:* 1.2459 Minde the words, he saith not Work for, or to get salvation: Nor speaks he onely of salvation, as it is by and in Christ wrought for them, but of that, as it is by Spirit

in the Gospel, applyed to, and by faith received in them, and so it is their own. Christ, and that which is his, is made theirs;* 1.2460 and in beleeving this, they are saved, or have this salvation working within them, like as is said in verse 12. And this salvation within them, is teaching and working in them with motions, To deny ungodliness and worldly lusts, to live soberly, righteously and godly in this present world, and wait for the blessed hope, &c.* 1.2461 And therein stirring them up to live by faith in God, and so to love, joy, peace, patience, meekness, &c. To bowels of mercy, kindness, &c. And so to pray to, and praise God, to exhort one another, &c. Now all these are the works of God in his grace bringing salvation: And as these mercies of God in this salvation given you, works within you, so do ye obey, yeeld up your selves as ser∣vants to righteousness. Sow to the Spirit: And so work out your own salvation with fear and trembling; For it is God which worketh in you: It is he which gave his Son for you, and made him known to you, and so inabled you by him to beleeve in God, and so forgave your sins, and filled you with this consolation of Christ, and comfort of his own love, and fellowship of the Spirit, which by the same Spirit in the operations of this grace, moveth you To Will, to live by faith, to deny ungodliness, &c. to live soberly, &c. to pray, &c. to shew mercy, &c. And to Do; He doth not say, It is God that willeth in you, that beleeveth, prayeth, &c. Neither doth he say in any other sense, than as expressed, by giving light, motion, or power to Will, and to Do; That God hath given and wrought the will and the deed; But it is he that worketh in you both to Will and to Do, of his good will or pleasure, so as still to Will, and to Do, is the be∣leevers work, which he cannot do of himself, yer in this gracious season, by this preventing grace, light, motion, and divine power of God working within him, he may both will and do, if he yeeld up to this grace; and herein is his obedience, which being with a willing minde is ac∣cepted according to that he hath. And in murmuring and withdrawing from this, and so grieving the Spirit, and sowing to the flesh, is his disobedience that he will be re∣proved and chastened for. And so in this saying, is a great

and forcible motive and encouragement to obedience, it is God that in the operations of this salvation worketh in you to Will and to D••, yea he d••th it of good will. So that entertaining his motions, and yeelding up according to his strength given into you, sowing to the Spirit, in willing and doing according to his motions by his strength afford∣ed, you have God on your si••e, his favour, and strength is with you to accept, defend, assist, bless, and follow on with more grace, and you shall of the Spirit reap life everlasting.* 1.2462 And here is a forcible admonition against diso∣bedience. It is God that by these operations worketh in you, &c. If you sleight, refuse, turn away, and disobey,* 1.2463 you sleight and refuse God, you turn away from God that speaks from heaven, and disobey God, and grieve, and resist his Spirit, and so endanger your selves, &c. Whence suitable to all this follows that exhortation, vers. 14, 15, 16. Do all things without murmurings, &c. Suit∣able to all said to the Hebrews, and like this the other quotation, 1 Pet. 1.22. Seeing you have purified your souls in obeying the truth through the Spirit unto unfained love of the brethren, see that ye love one another with a pure heart fervently. This appears to be an exhortation to stir them up to such love, not an affirmation that it would infallibly so be in, and with them; but an exhortation that it might so be, and that neither in vain, nor needless, but useful, and bottomed upon the same ground with that to the Philip∣pians,* 1.2464 they had, and did already by Christ beleeve in God,* 1.2465 and in beleeving or obeying the truth through the Spirit, God did lead them, and they had purified their souls to unfained love, &c. like that to the Philippians seeing this, See that you love, &c. And here is the same encouragement as to them, being born again, &c. of incorruptible seed, &c. And like exhortations grounded thereon.* 1.2466 And so this saying in this Concernment is in this sense acknowledged true, and justifying only the faith set out, Heb. 6. In his next Concernment, I shall consider it in both parts.

CHAP. XIX.

Of the third Concernment: The first part. thereof.

THat the holy and blessed Spirit, which effectually and powerfully works this change in them, is be∣stowed upon them, as a fruit of the purchase, and inter∣cession of Jesus Christ, to dwell in them, and abide in them for ever.

In this first part of his saying, we have two things to note,

First, In what manner he saith the holy Spirit is bestowed on them.

And secondly, To what end he saith the Spirit is so given them. Consider both.

1 He saith, The holy and blessed Spirit, which effectu∣ally and powerfully works this change in them, is bestowed upon them, as a fruit of the purchase and intercession of Jesus Christ. By them he here professedly meaneth in every of his Concernments; another sort and kinde of be∣leevers and Saints, that have another kinde of faith and holiness, then that mentioned, Heb. 6.4, 5. or the best of that set down, in that he calls his first kinde of beleevers and Saints or faith and holiness, which yet he confesseth true in its kinde, and wrought by the Spirit, effectually working in all their powers of the soul &c. Consider;

1 I hope he beleeveth not that the holy Spirit in testifying of Christ, and bringing some sort of men to beleeve, working in them, &c. does testifie falsehood, or dissemble in his operations, &c. Nor yet that there are two kindes of Spirits, that come forth from God and Christ, to work two kindes of faith and holiness, one kinde that will fail men by one spirit in some, another kinde that will not fail by another spirit in others.

I have read of some affirming something like this. The one they say is indeed the Spirit of God, that witnesseth of Jesus that was born of the Virgin Mary, and dyed at

Jerusalem, &c. And the faith begotten hereby is very ef∣fectual in many; yet this is but a fleshly spirit, a fleshly faith, and fleshly operations. But the other Spirit that witnesseth of the true and spiritual Christ, that killeth all the other confidence, that is the heavenly and holy Spirit, whose operations onely are profitable; blasphemy, so con∣trary to God and Christ, and Scripture, as hath been shewn,* 1.2467 that they deserve rather to be abhorred than men∣tioned, I know no such thing is in this saying intended, I would such expressions were lest as give strength to it.

2 There is not one word in all the quotations to prove or shew in what the change in these differeth from, or is better than the change in the other kinde.

3 That this holy Spirit, is bestowed on them, as a fruit of the purchase and intercession of Jesus Christ. This is a true saying in it self, and of all to whom the holy Spirit is in any sort given, but as applied to a peculiar company, that are not demonstrable, it is dangerous, and very inti∣matious of error:* 1.2468 For it is certain, that the earth is up∣held (since the fall of man) and brings forth fruit, that the beasts are preserved on the earth, That the Sun gives com∣fortable light and heat, and the rain waters the earth, and it is fruitful, and all for the good and service of men; And that in these is a testimony of his goodness, and extended to lead men to repentance: All this is bestowed on men, as a fruit of the purchase and mediation of Christ; For surely in the fall all was lost: And according to the Truth and Justice of God without a Mediator, nothing but death, curse, terror, and distraction, and torment, and vexation, by every creature, could have come on men, no mercy, nor comfort to soul or body, nor any thing to lead to repentance, to which no door could be opened without the purchase, and intercession of Christ for men; For God is righteous in all his wayes, and holy in all his works:* 1.2469 And that he is good to all, and his mercy is over all his works, as indeed he is. This is through the sacrifice and mediation of Christ, in, and through whom God is propitious to fallen mankinde; whence the Prophet by the Spirit speak∣ing

as well of his general goodness, as of his special fa∣vour, in admiration of both,* 1.2470 as that which brings men to trust in him, he renders this as the ground of both; For with thee is the fountain of life: Like that is said of Christ, In him was life (he hath procured it) and the life in him is the light (the cause of all mercy, comfort, and of all means of coming to God again) of men, and that shineth, though men perceive it not; yea he saith, He gave his flesh for the life of the world, and that men are not all sorely vexed, and suddenly destroyed for their impenitency, and un∣beleef, its because, He is the Lamb of God that taketh away the sin of the world. And so he saith of himself, The earth is dis∣solved and all the Inhabitants, &c. I bear up the pillars, by him all things consist: He it is that gave himself a ransome for all men and is the Mediator between God and men; And so pro∣cures that patience, and forbearance, mercies, and means that are extended to them.

Hence it is said, The heavens declare his glory, and the firmament sheweth his handy work, &c. And that all are witnesses of his goodness,* 1.2471 and to lead to repentance, and in that sense is the Gospel said to be preached in every crea∣ture under heaven. Of which Gospel more fully declared in the opening of the mystery, Paul was made a Minister.

Oh ye sous of men! how are we beholding to the Lord Jesus (and to God for him) who hath by his blood made peace for us,* 1.2472 and by his ransome bought us all into his dispose, and by vertue of that mediating for us with God, procures for us so much patience and forbearance, so many mercies, and all to so gracious an end to 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 com∣mitted all judgement to the Son of man,* 1.2473 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 illu∣minated 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, re∣pentance, and sorrow for sin, with light, love, joy, zeal, obedi∣ence, 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?* 1.2474 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:* 1.2475 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 in∣tercession 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 else∣where 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 an∣swering of that end of his ever-dwelling. Let us con∣sider both according to the Scripture.

1 The end of God in sending his Spirit in the Gospel to call men,* 1.2476 Is to open their eyes, and to turn them from dark∣ness 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 ap∣pears 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,* 1.2477 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 of∣ten 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,* 1.2478 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 be∣leeve,

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 affir∣med 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 ta∣ken 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 distin∣guishing and discriminating mark, to difference one be∣leever 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 endea∣voured 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 kinde he pleadeth for, many may go without that assurance all their dayes, hee onely undertakes to prove notwithstanding it shall so bee for ever.

Now let his quotations be viewed, to see what they say for one beleever more than another, for the Spirits abiding with them for ever.

Joh. 14.16.26. in vers. 16.* 1.2479 Our Saviour tells his Apostles and first witnesses that were to carry forth the testimony of him to the world after his Ascention; That he after he was gone from them in bodily presence, would yet be an Intercessor with the Father for them: And the Father in his Name, and so he from the Father, would send them another Advocate, or Comforter.

Let the words be well minded, he faith not, Another Spirit, no, he mindes them of that, that it is the same Spirit

of truth,* 1.2480 which they knew, by which the Father in his mini∣stration made him known to them, to be the Christ, and had given them to beleeve on him, in which he did also stil, even now he was with them, dwell with them: So that it is not one spirit opposed to another spirit; but one Advocate or Comforter, in respect of the manner of advocation and comforting, opposed to another: God had been formerly, even by the Spirit of Christ,* 1.2481 teaching his minde by parcels to them, and leading them to look to Christ, and so to worship him by types, shadows, and carnal ordinances which were to be removed; and now to these in the per∣sonal ministration of himself, in his bodily presence, in which he had been, even so an Advocate and Comforter to them;* 1.2482 But he was not alwayes so to abide with them, nor was the excellency, fulness and mystery of either his oblation, or mediation, and advocation to be clearly opened and made known till he had finished his suffering work, and cast off mortality, and overcome death, and ascended in his body immortal, into heaven, and offered the acceptable sacrifice, and received the fulness of the Holy Ghost, in that nature of man to send forth, for that full discovery of himself, and the Fathers minde in him, and then hee would so send forth this Holy Spirit (himself remaining with the Father the Advocate still) to discover him, and so the Fathers mind in him, and so, and therein to be an Ad∣vocate and Comforter to them, even so, and such as never was before (as is shewn in the eighth and ninth Chapters of the third part of this Treatise about the revelation of Christ) and so he opens it vers. 26.* 1.2483 He shall teach you all things, and bring all things to your remembrance whatsoever I have said unto you: For he had made known his Fathers Counsel and Name unto them, and given them his words. And this holy Spirit of truth in his coming shal guide them into all truth,* 1.2484 by taking of the things of him, and shewing them, and glorifying him, &c. So as they shall have the fulness of the testimony, in all wisdome and understanding to minister.

Oh blessed Advocate and Comforter And yet this not all, but as the next quotation, Joh. 15.26. He shall testifie

of him (in them, to them, and through their ministrations, so as) they also shall bear witness,* 1.2485 because they have been with him from the beginning, even ear and eye witnesses of his person and ministration, and miracles, and sufferings, and death, and resurrection, and assent to heaven: And this Advocate and Comforter, both the Doctrine of the Go∣spel, by him so opened, and the ministration of it, he taught and lead them in: And his power and presence in that Doctrine so ministred, should not be as the Mosaical Law, to pass away, and give place to another ministration; nor as the ministration of John, nor his ministration in his bo∣dily weakness,* 1.2486 to be over-shined by a more clear ministra∣tion; but this shall be the last ministration, and abide till his own coming again; and so her shall be in them in their doctrine and ministration for ever. So as to all beleevers here is given certainty of truth, goodness, and immutabi∣lity of the Gospel delivered by the Apostles, and of the pre∣sence of the Spirit in such ministration thereof, as left up∣on record by them to the end of the world. And as for the promise and hope given in these promises to beleevers of this Doctrine for the Spirit in their hearts, abiding in them for ever. Note,

1 It is great,* 1.2487 our Saviour having prayed for the same blessing for them also, and promised the same, but that is not to some peculiar kinde of beleevers, but to all that be∣leeve on him; not beleevers opposed to beleevers, but beleevers opposed to the world that lieth in unbeleef, as is exprest.

2 That the manner of the assuring is abiding in them for ever, is by our Saviours own explication to be in their abi∣ding in him,* 1.2488 in that faith, love, and confidence in him, which the Spirit hath wrought, and worketh in them; and his word, that which he hath helped them to under∣stand, and by which he teacheth and comforteth them abiding in them: This also express; So that by there quotations we are lead to hold fast our first faith; that Heb. 6. Rom. 8.10, 11. The Apostle both admonishing, ex∣horting instructing, and comforting in such a manner as telling them, how it was with them, if Christ be in them,

and how it should be with them, if the Spirit of Christ did dwell in them, and so not affirming what would bee for ever, but warning and directing that it might be.

I marvel this should be quoted for this assertion, it so suit∣ing to that by him opposed, 1 Cor. 6.19. The Apostle tells them that beleeve (and surely had such illumination, and participation of the Holy Ghost as mentioned, Heb. 6.4, 5.) That their body is the Temple of the Holy Ghost in them, &c. Their body, may be taken either for their per∣sonal bodies, which were the vessels and instruments, in, and with which, they were to be given up as servants of righteousness unto God;* 1.2489 or by body, may be meant their society, in which Truth was, and God to be worshipped, and therefore to be kept holy,* 1.2490 and undefiled. Now the Apostle minding them of this, That their body is the Temple of the Holy Ghost, or rather secretly reproves them for their neglect of minding what their body was con∣secrated to in the heavenly call by Christ that bought them, and had the right to dispose of them, even to be the Temple of the Holy Ghost, and Instruments for him to use. And thereby he shewed the heinousness of their sin, if they defiled their bodies with fornication and made or abused, The members of Christ, to be one with, and the members of an harlot:* 1.2491 And so on this ground exhorted them, to demean their bodies sutable to the purchase made by Christ, and to the relation they now stood in with Christ, and to the purity and holiness of the Spirit God had given them; having upon the very same ground forewarned them, That if any man defile the Temple of God, him shall God de∣stroy,* 1.2492 intreating them not to be deceived, &c. (and how doth the Spirit dwell in such for ever then) yet after this he both reproveth, warneth, and exhorteth on the very same ground,* 1.2493 assuring them from the promises of God of the Spirits continuing and dwelling in them, in their yeelding up to his teachings, and therefore calls upon them for that, even like as to the Hebrews, chap. 6.

I marvel this was quoted here to such an end, which makes for that he opposeth, Rom. 5.5. speaks of the opera∣tions of Grace beleeved (not in some peculiar kinde of, but)

in all true beleevers, and so of that which hope in the ex∣ercise of faith doth,* 1.2494 because of the love of God shed abroad in the heart of beleevers by the holy Ghost given unto them; but not a word of the impossibility of any of the Saints by any ill requitals, to deprive themselves of that love again, and so of that holy Spirit; yea he rather warns them to beware of that in the 6. and 8. Chapters following, suitable to the warning given the Hebrews, chap. 2. & 3, & 4. & 6. 1 Joh. 4.4.13. and those that follow, speaks of the Spirit in beleevers, a thing denied by none, but not a word about the infallibility of his ever abiding, unless as the former places, directing to that in which it may so be; but it may be these are quoted for proofs of that which follows in this Concernment, which is no part of that contended for, or against, unless it be to countenance the distinction of two kinds of faith, preferring one before another. And so I will consider it.

CHAP. XX.

Of the second part of the third Concernment.

HE saith, Ʋpon the account of which inhabitation of the Spirit of Christ in them, they have union with him, that is one and the same Spirit dwelling in him the head, and them the members.

Surely this may be truly said of all beleevers that abide in the faith of Christ, during the time of their abiding in the faith, and so of the faith as mentioned, Heb. 6.1, 2, 4, 5. yea the mixtures by him put in, which are no parts of faith being taken out as they consist not with the rest, even that first kinde of faith set forth by himself, who hath not yet produced a better, but even the same clad with some unjustifiable expressions; so that this saying is true of all true beleevers, or that in truth beleeve the testimo∣ny of Christ, search the Scripture.

This I hope being granted of all that beleeve the Go∣spel of Christ, that there are not two Spirits in Christ,

to procced from him, to work faith in men, and dwell in beleevers, but onely one holy Spirit that is in the Father, and in the Son, the Spirit of the Father, and of the Son, sent by the Son from the Father, and by the Father through the Son, and in the name (or Gospel) of the Son, one and the same holy Spirit. And so where ever the Father and Son is, he is, and where ever he is, the Father and Son is there, with, and by him.

Now minde what the Scripture saith, Christ saith,* 1.2495 Hee that receiveth you, receiveth me; And he that receiveth me, receiveth him that sent me. And this also spoken of his sending to preach the Gospel: And though this in respect of his gracious acceptation and interpretation, be true to all that for his sake receive such as beleeve in him; yet it is principally meant of receiving his message by, and from them. And so he that hath the testimony of Jesus, hath the Spirit of Prophesie: And the holy Spirit wit∣nesseth together with, and in that testimony: And Christ will in his time come again, to be glorified in his Saints, and admired in all them that beleeve; because the Apostles testi∣mony was received by them in the dayes of his patience while it was preached to them; so that whoever in hearty beleeving, receiveth this testimony, It is Spirit and life to him,* 1.2496 yea the power of God to salvation to him, and worketh effectually in him. And as they abide in this word, they abide in Christ, and as this word abideth in them, Christ by his Spirit abideth in them; And they have fellowship with the Father and the Son, and continue in both, and that is his dwelling in them: And so of the Galatians, of whom Paul was sore afraid, yet he doubteth not to affirm of them, Because ye are Sons, God hath sent forth the Spirit of his Son into your hearts,* 1.2497 &c. and yee have known God, or rather are known of him. And so 1 Joh. 44.13. speaketh in the very same language, not of any peculiar kinde of Spirit, that is in Christ, and flows from him into some peculiar kinde of true beleevers; but of that one holy Spirit which is in Christ, and his effica∣cies, which also in a measure is in all true beleevers: And so verse 4. he salth,* 1.2498 Yee are born of God, or of God, and

have overcome them (that is the evil spirits in the world) because greater is he that is in you, than he that is in the world (where the opposition is not of beleevers to be∣leevers, but of beleevers to the world) and this he after ex∣presseth, both by the effects, and the beleevers in whom it is, saying, What soever is born of God, over cometh the world;* 1.2499 And who is he that overcometh the world, but he that belee∣veth that Jesus is the Son of God, this being our victory whereby we overcome the world, even our faith. So that all the way here is but one spirit, and one faith.* 1.2500 And these beleevers marked out by the same terms with others; Hee that knoweth God, that loves God, and loveth his brother, these, saith he, Are of God, born of God, and God dwelleth in them; And to demonstrate who these are, he saith, It is he that heareth us (that is the Apostles in the word given by Christ to them, and by them delivered and recorded,* 1.2501 for the obe∣dience of faith among all Nations) He that heareth, that is, accepteth, and receiveth our testimony, that will bee set, appointed and determined in his judgement, faith, and way by this word delivered by us, as it is indeed the word of God, and so accounting God true,* 1.2502 who ever bee found a lyar, &c. And so according to this testimony be∣leeveth in Christ, and loveth his brother. He, and so all such are born of God. And that this obedience of faith is meant by hearing, is cleer in such a like use of the word in another business: And they that refuse this are said to re∣fuse to hearken. So on the other side, He that heareth not the word of Christ as delivered by the Apostles, that is, doth not accept it, and receive, &c. he is not of God, not born of God, that is, for the present time, he is not now of God, what ever he may be hereafter, or hath been here∣tofore. And so the word heareth is used for a present and continued hearing,* 1.2503 Jer. 34. those that were affirmed to have heard, yea so to have heard, as to have turned, and done right in the sight of God, yet these after backsliding are then said not to have hearkned unto God, according to that word, In the day that he sinneth, all his righteousness shall not be mentioned to him: So then while he thus hear∣eth, he receiveth the word as the word of God, and there∣in

Christ and his Spirit, that frameth, inclineth, and inableth him to beleeve in God, love God, love his brother, and so the same minde and spirit that is in Christ is in him.* 1.2504 Hence so exhorted, To let the word of Christ dwell plentifully in us; For such are of God, born of God, and God dwelleth in them. And so vers. 13. Hereby we know that we dwell in him, and he in us, because he hath given us of his Spirit. And so in chap. 3. where abiding in him, and being born of him, are put one for another. And there it is affirmed, That he that keepeth his commands (in beleeving on the Name of his Son Jesus Christ, and lo∣ving one another) dwelleth in him, and he in him; And hereby we know that he abideth in us, by the Spirit which he hath given us; which needs no further explication to know what Spirit it is, and that it is but one Spirit, and the same Spirit that is in Christ, and in all unfained beleevers: And that this Spirit dwelleth both in their society for ever, and in every particular soul of them, that are found beleevers, so long as they abide in the faith, he hath wrought, and preserveth in them, and on that ground are the exhorta∣tions given, Chap. 3. & 4. and of like signification, the other quotations, 2 Tim. 1.14. 1 Cor. 6 17. & 12.12, 13. Eph. 4.4. There being but one Spirit, and I hope for the manner of the spirits being in Beleevers, there needs no contention.

It is not meant simply of the essence or being of the Spirit,* 1.2505 which is one, and the same with the Father, and the Son, and so filling heaven and earth with his presence, yea so with all creatures, and so in love, and well-pleased∣ness with the righteous, and in wrath with, and against the wicked, discerning all things; so that here is some farther meaning of the Spirit being in beleevers: And that is also a farther thing than the forth-putting of his divine force, and power, upholding and raising up, and making opera∣tive something in the creature,* 1.2506 for so he upholdeth the earth and the heavens and causeth the Sun to shine, and the clouds to carry about water, and distill their drops, and the earth to bring forth fruit, and men to live and move. He causeth the grass to grow, but not to be sensible,

and knowing, he causeth the beasts to live, breathe,* 1.2507 and move, and to be sensible, and so to know as far as by sense they may be brought to know, but indueth them not with reason, or an intelle tual understanding. But men besides all the former, he also indueth with reason,* 1.2508 and under∣standing above the beasts: And all this extended to, and for men, is an effect of God, and so of one and the same Spirit, extended to fallen mankinde, through a Mediator; and so by vertue of the ransome and mediation of Christ, and that to gracious ends, to lead men to repentance, yet all this being but the supportation of the old creation for a time, that time and means may be vouchsafed to bring men to repentance, and so short of the New Creation. It is said still to be in a natural way extended: And men thus knowing, are but natural, and cannot by nature, or all the wisdome thus attained, perceive,* 1.2509 or receive the things of the Spirit that he witnesseth of Christ. But the forth putting of the divine force and power of the holy Spirit in this business is supernatural in the testimony of Christ. The New and Spiritual man, and for setting for∣ward the New Creation; which divine force or power, ac∣cording to the light in the means vouchsafed, is at one time or other, put forth to all men that come to the use of understanding in their several Ages; In which respect also, The word of faith,* 1.2510 when preached, is nigh to them in their mouth and heart, that they might beleeve and con∣fess: And such as in beleeving receive the Spirits testi∣mony: He by his divine light, and power effecteth in them an understanding, and heart to know Christ, and so to love him, and one another for his sake, and so to in∣cline to, and seek his ends. And thus they partake of the Divine Nature:* 1.2511 This supernatural force and divine power working in them, to this gracious end, is the very Spirit that is in Christ; and this his supernatural opera∣tion of the minde and disposition of Christ, and so of faith, love, and likeness of design in their heart; being born of the Spirit, Is Spirit;* 1.2512 yea the Spirit and minde of Christ in them. And called The Spirit of faith, and the Spirit of love and power, and of a sound minde: And so bears the name

of the Spirit and supernatural divine power that effected it, yea is one with it, and never separate from it: And this supernatural divine power in this heavenly supernatural disposition, is the Spirit of Christ in beleevers. And in this manner,* 1.2513 in, and with such a disposition is he in them: And he that hath not the Spirit of Christ in him, is as yet none of his members; And thus one and the same Spirit is in him the head, and in them the members, yet with some dif∣ference for the manner of being in them;* 1.2514 it is in him as the head, whence it flows to all the members: In him as the giver, but in them as members, and receivers: In him as the fountain, in them as vessels: In him immeasurably, the fulness of the Godhead dwelling in him bodily: In them according to a measure of the good pleasure of Christ; and that not the full, nor the half, nor the tenth, but a first fruits of that which abiding in him, they shall be filled withall at his coming; and this first fruits of a different measure in some more than in other, and capable of increase in all Saints during this life; And so the same spirit in those spo∣ken to, Heb. 6.1, 2, 4, 5, 7, 9, 10. And all this I have writ to prevent fancies, delusions, and pride, in mens conceits of the inhabitation of the holy Spirit in them.

As for those two terms, viz. That upon the account of this inhabitation of the Spirit in them, they have union with Christ, And that this union with Christ, is one and the same Spirit dwelling in him the head, and them the members: These expressions, may to such as have under∣standing to take them in a right sense, go for currant and true, for in a right sense so they are; but to such as are yet weak, they are so darkly exprest, that it may dazle and hinder the faith of some, and the growth of others:

For first, that upon the account of the inhabitation of the Spirit, they have union with Christ, it is undoubtedly true, yea without controversie there is no union with Christ, but by the operation of this holy Spirit: But that there is no union with Christ, before this inhabitation of the Spirit, would be harsh to affirm, yea in order of nature, if not of time, as it may be in some, the Spirit in working faith, doth first unite the beleevers in beleeving

to Christ, before he take up his residence and habitation in them, which is upon, and after beleeving, I will not press a nice distinction, of the spirits being with a man, in bringing to Christ and instructing in the knowledge of him,* 1.2515 and so bringing by faith to adhere to him, and so uniting. And after taking up his habitation, as an In dweller, affording a living principle, though there is more force for this in those words to them united to Christ; Yee know him, for he dwelleth with you, and shall be in you,* 1.2516 then in many quota∣tions rendred by some, for what they pretend to prove thereby: But for true beleevers, that in faith and love, are united to Christ, and yet happily, have not, or discern not, such a constant inhabitation as is mentioned, the Spirits doctrine is good and safe,* 1.2517 As new born babes desire the sincere milk of the word, that yee may grow thereby, if so be you have tasted that the Lord is gracious; to whom com∣ing, &c. Yee are built upon him, &c. which is no less than more firmly united, and growing up in union with him; Suitable to that Heb. 3.6.14.* 1.2518 Though still there is an union, in will, purpose, design, and way, which is a fruit of the former, and follows it; yea in this also they become of one heart and minde with all unfained beleevers, for carrying on the design of Christ; and of union in a spiritual minde and disposition, and by reason of fellowship in an obliging relation, is that 1 Cor. 6.17 as appears by the op∣position: And of union in minde and fellowship, as well as in faith, appears to be meant, 1 Cor. 12.12, 13. And the reason rendred, because wrought by one Spirit; And of the oneness of Spirit, with the head, and all beleevers,* 1.2519 in faith, love, and design, appears to be meant, Eph. 4.4, 5. And as the weakest beleever hereby may be both com∣forted and exhorted, in abiding to experiment this inha∣bitation, though he yet hardly discern it. So the strongest may be exhorted to grow up in it. And yet again, that the union with Christ is in this, That there is one and the same Spirit in him the head, and them the members, is true, yet in such as are yet weak in understanding; so to take it without some explication, may hinder their growth, supposing the inhabitation compleat, when yet

there may be much wanting to them, and they need still; the operations of the holy Spirit in making them one with Christ, in his minde and judgement, in the testimony of Christ, approving what he approves, & condemning what he condemns. And so one with him in his design for glori∣fying God in seeking the salvation of men, and the edifying & prosperity of the Church; And so one with him in child∣like affection to God, and member-like love to brethren, and compassion to them that are out of the way, and so one with him in bowels of mercy, patience, meekness, &c. All which oneness with him, abiding in that faith and love he hath wrought, and is stirring up in them, they shall grow up more in, and so grow up more into him, &c. which was that the Apostle endeavoured to farther the Hebrews in: And so in all quotations in all the three Concernments, no other or better faith shewn, than that which is faith indeed in the first kinde set forth by him: See also the last.

CHAP. XXI.

Of Mr. Owens last Concernment, in two parts.

IN this last Concernment are two things expresly noted. First, Their actual state and condition.

And secondly, Then relative condition.

And all said of either, as true of that which is faith, in that set out in the first kinde, as of that which is faith set out in this second kinde, for the mixtures put in to darken it, taken from the one, and the unjustifiable expressions put on the other, to make shew of difference, removed; both appears to be indeed but one kinde of faith; so that there is nothing here needful, but onely reciting the words, and minding the proofs quoted.

First,* 1.2520 he saith, By all which, As to their actual state and condition, they are really changed from death to life, &c. We know he meaneth not from mortallity to immortallity, which is that real change, they have not yet attained, but wait for; but for the present. The Spirit is life for righte∣ousness sake, yet the body is dead because of sin; yea and some∣thing

savouring of death is also in, and troubling their souls; But through the law of the Spirit of life in Christ, as they in beleeving, walk after the Spirit, they are made free, and enlived, from the sentence and fear of death, and filled with the promise and hope of life, which comfort in so great love of God enlives us in love of the brethren. And 1 Joh. 3.14. We know that we have passed from death to life,* 1.2521 be∣cause we love the brethren, &c. We that are born of God, that have beleeved the love wherewith God hath loved us; and so abide in Christ keeping his commands of faith and love, We know we are passed from being judged by our works according to the law, which sentenceth to death, into the gracious acceptance and favour of God in Christ, and so into the liberty and life of Christ, and en∣joyment of his gracious Spirit, which brings forth this fruit of love, which whoever hath not, abideth in death; And this is true of all abiding in the faith without difference. Eph. 2.2-5, and Col. 2.13. Speak of that quickning,* 1.2522 which is through beleeving in Christ, in which remission of sins, and hope of eternal life is begun to be received, which all true beleevers receive, without difference, though not in like fulness in every beleever: And on that ground, Rom. 6.11.13. & 8, 9. Are exhortations to persevere, walking in faith, and love.

Secondly, From darkness to light. This is true, though that quoted, Act. 26.18. doth but shew the end of Gods send∣ing the Gospel to be ministred to men;* 1.2523 without difference of any to whom it is so sent, which where it comes, light springs up. And Eph. 5.8. shews what beleevers (without difference) are in the Lord,* 1.2524 since called and inabled to be∣leeve, and that pressed as a motive to abide and persevere walking in the light. And 1 Thess. 5.4, 5. shews that be∣leevers are not in darkness of ignorance and unbeleef, and how efficacious the light of truth beleeved was in them, They were born of it: They were (he saith not some, but) all the children of light, &c. From whence he presseth an exhortation, Not to sleep as others, but to walk,* 1.2525 &c. And Col. 1.13. Is a blessing of God in giving him thanks for having delivered them (he faith not from all darkness, but)

from the power of darkness,* 1.2526 and having translated them into the Kingdome (that is the spiritual Kingdome, or govern∣ment, and interest in, and hope of that promised King∣dome) of the Son of his love; for which cause he presseth their abiding and continuance. And 1 Pet. 2.9. shews, That Gods elect and chosen people, are such as he hath called out of darkness into his marvellous light to shew forth his praises: And what this light is,* 1.2527 and where it shineth, is plain to be in the face of Christ, Gods prime Elect. And this is true in a measure of all unfained beleevers; let them minde this, That conceit an elect company, before the appointment of Christ to dye, to be given him to dye for, and demon∣strate what they are, and reconcile them into one condition with these.

Thirdly, From an universal habit of uncleanness, unto holiness.] In a begun inclination, and through all the powers, a tendency thereto, that there may be a proceed∣ing to perfection in holiness; this is true: But Ezek. 36.25. speaketh directly of the Jews, when he hath re∣turned them to their own land: And as in reference to a first fruits in beleevers in this life;* 1.2528 It speaks of that God will do to them after he hath called them to beleeve in Christ. And so of a continued business on, and in be∣leevers till it be compleat, for which he will be sought of them. And 1 Cor. 6 11. speaks of a work begun, and so in the beginnings of it done in them, In the Name of the Lord Jesus, and by the Spirit of our God: And this given as a ground both to reprove some evils, and uncleanness in them,* 1.2529 and to warn them from sinning, and to stir them up by the same Name and Spirit to press on to further holiness. And Tit. 3.5. shews the manner of this work, and by what means, and to what end it is done, and so the beginning and proceeding, but shews not the accomplish∣ment as yet to be in them. And Heb. 10.22. is not an affirmation of what is attained, but an exhortation to use the right way, for having a continual increase of renued holiness;* 1.2530 upon that very ground, of what we have in Christ, and have begun to receive, and may be daily re∣ceiving from him; that so in holding last our confidence

and profession, we may follow after holiness.

Fourthly, From a state of enmity, stubboruness, rebel∣lion, &c. into a state of love, obedience and delight.] This is no other, but in change of an expression, what was con∣fessed to be in the first kinde of beleevers, and Saints. And indeed it is true of both alike, for both, so far as true are one.

Rom. 6.11. speaks of that done and compleated in Christ, and not yet in us, but by degrees, and in due season to be done;* 1.2531 And that laid as the ground in beleeving on him, both to reckon our selves after him, and in that ac∣count yeeld up our selves, to live to him, in which that will be verified of us that is said from vers. 17 22. and so it plainly appears to be understood.

Eph. 2.12, 13. Speaks of that state of Gentilism, en∣strangement to God, all we Gentiles were in, before Christ came in the flesh, and offered up the acceptable Sacrifice, and the priviledges confirmed before to the Jewish Nation, were set open to the Gentiles,* 1.2532 and they made nigh by the blood of Christ, that made peace, broke down the partition wall, slew the enmity, &c. and came and preached peace, by which peace preached in his Name, all that beleeve in him have ac∣cess by one Spirit to the Father, that is clear.

Col. 1.21. Speaks of the enmity in their mindes, and of the efficacie of the Death and Sacrifice of Christ, and peace made thereby, and Gods love there-through appearing displayed, and beleeved, how it reconciled them to God. And that to this end,* 1.2533 To present them in the body of his flesh through death, holy, and unblameable, and unreproveable in his sight, if they continued in the faith, &c. Just as to the Hebrews. Heb. 12.22. Shews to how much more glorious ministration, and better Covenant, stablished on better promises than they in Moses time had, and what happy society they were come to, yea even to Jesus, where they might enjoy the blood of sprinkling, shewing thereby, as the benefit of hearing, so the danger of turning away; so warning to heedfulness.

Secondly, he saith, 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 〈◊〉〈◊〉 curse for them, and is made righteousness to them; accepted, justified, adopted, and admitted into that fa∣mily of heaven and earth, which is called after the Name of God. All this in the truth of it, in a measure is true of all unfained beleevers, even the weakest of them. As for Eph. 2.3.* 1.2534 it is fore-spoken to and agrees to all beleevers, without difference. And Gal. 3.13, shews the way of de∣liverance through Christ, Being made a curse for us; And how he hath redeemed us from the curse of the Law, so as God will not go to judgement with us thereby, how∣ever unbeleeving hearts are under the fear of that curse and death, but he hath given us all over to Christ, to be dis∣posed by him, and judged by him according to the Go∣spel; yet this was not all the end he had in so redeeming us from the curse of the Law, but he had a more abundant gracious end in this his suffering for us, namely, That the blessing of Abraham might come on the Gentiles through Jesus Christ, that so we might receive the promise of the Spirit through faith: He saith not, That we Jews and Gentiles, all that he hath redeemed from the curse of the Law (which is true to all men) are in their conscience from un∣der Law, and have received the blessing of Abraham, and the promise of the Spirit but that he by suffering for us the curse of the Law, hath redeemed us from the curse of the Law, to this end, That we might, &c. And so upon the account of Christ being made a curse for us,* 1.2535 &c. The Gospel of this good news is preached to us, that wee might beleeve, and in beleeving receive the blessing and promise through faith. Not else, nor otherwise, but in be∣leeving we shall receive: And all this is true for, and to all men, but onely beleevers receive the blessing and Spirit through faith. And this is true of all beleevers, and abides in them, as they abide in the faith, to press to which, is the drift of this, and following Chapters.

Gal. 4.4. The Apostle here in shewing, That God sent forth his Son made of a woman (that is in the common na∣ture of mankinde) made under the Law (that under

which all mankinde was fallen) to redeem them that were under the Law (as all mankinde was) that we might receive the adoption of Sons. He saith not, And then we did,* 1.2536 or all so redeemed from the curse of the Law have, But that we might, that is, in beleeving receive, &c. And so far true to all alike. And then vers 6. And because ye are Sons,* 1.2537 that is because ye have beleeved this testimony, and so beleeved in the Name of the Son of God, God hath sent forth the Spirit of his Son, that divine force of his Spirit,* 1.2538 working child∣like confidence, and desires, moving to approach to him by Christ, crying, Abba Father: And this all true beleevers receive, yet this, and the rest he affirmeth, in no sort to im∣port an impossibility of their miscariage, for he was afraid of them, but as a motive to reduce them from miscarri∣ages, and prevent farther miscarriages, that they might abide in, and live by faith; and though their declining be great, and much fallen from grace, yet not being quite de∣parted, upon the account of Christ beleeved in, he affirms the Spirit in them.

Rom. 8.1.* 1.2539 The Apostle having before laid the founda∣tion forth in the redemption wrought by, and in Jesus Christ: And also how by faith it is received, and how beleeving in Christ we are dead to the Law by the body of Christ, that we might be married to him, and that in beleeving, we are so quickned and married to Christ, That we might bring forth fruit to God, and serve in newness of Spirit. And then shewing in his own example, how the old disposition, the law in the members,* 1.2540 doth war against the Spirit, and so hinder them that they cannot do all the good as they would; and yet he by following the Spirit in minding Jesus Christ, and the redemption in him, yeelding up with his minde, to side with, and walk in the Spirit, and so in that faith of Jesus, in love, &c. he was delivered, and set free from all charges of sin and sentences of death, by the Law, yea acquit and justified through the blood of Christ beleeved in,* 1.2541 and so rejoyce in Christ: And this he layes down as true in like manner too, and of all that unfainedly beleeve in Jesus Christ, and the common priviledge of them all; Now then, or

therefore, there is now no condemnation (that is, none by that law of sin and death, either from God, or from con∣science, what ever be from ungodly men, yet none that can charge their conscience as under the guilt of sin, or liableness to curse, no such condemnation, or reproof, its large, No condemnation] to them which are in Christ, who walk not after the flesh, but after the Spirit: he saith not simply to them that are in Christ Jesus,* 1.2542 and there stop, and make the period; for if any that have received the testimony of Christ, so as to beleeve in him (as the flesh lusts against the Spirit) do side with the flesh, and sow to it,* 1.2543 and not presently own and confess that faultiness, and seek pardon and healing in Christ, but go on in any thing to serve such fleshly lusts,* 1.2544 he sinneth against grace, and not onely the Law will reprove him of sin, but God will reprove him, and chasten him also, yea Christ will re∣prove him, yea the holy Spirit will convince him of faultiness; and all faithful men that walk after the Spirit, will reprove him, yea and his own heart will condemn him. 1 Joh 3.20. And if he go on thus, he will reap cor∣ruption, and become more estranged, weakned, and deaded, and cannot have boldness towards God, but in returning to Christ, confessing his sins, and judging himself, and so again walking after the Spirit. And this affirmed by the Apostle in this Rom 8.12, 13. therefore the Apostle saith, There is no condemnation to them which are in Christ, who walk not after the flesh (though flesh be lusting in them) but after the Spirit,* 1.2545 which worketh by love, inclining, and yeelding to walk in the teachings and motions of the Spirit, confessing, and disowning the sinfulness that is in them by the lusts of the flesh: and by the Spirit with the cross of Christ mortifying the same, yeeld as servants to grace; to such not withstanding the weakness, molestations and failings thereby,* 1.2546 there is no condemnation; This law of the Spirit of life which is in Christ Jesus, after which they walk, will free them from the power of that law of sin and death, and so from all charges of sin and death; And they shall not be under the Law, but under Grace, non yet ful∣fil the lusts of the flesh, but of the Spirit shall reap life ever∣lasting.

And on this ground are they exhorted. To mor∣tifie the flesh by the Spirit, and to live in, and walk after the Spirit. And this is the doctrine of the Apostle, as may be seen in all his writings; And in this Rom. 8. (as well as in Chap. 6. & 7.) by a general Proposition vers. 1. by his own experiment vers. 2. (compared with 7.25.) and by Gods preparation for us in Christ, vers. 3. and by his gracious end, of giving life hereby, to them which walk not after the flesh, but after the Spirit, vers. 4. and by his following in∣structions, and exhortations to vers. 15. So that how far this quotation serves for that its quoted for; I say no∣thing, but let the next quotation clear it.

2 Cor. 5.21. Speaks not a word of any beleevers, how far they have yet in this life attained, much less of one more than another, but directly and expresly shews the preparation God hath made for us in his Son, by what way, and to what end, for the way it is suited to the 14, 15 & 19. verses, Him that knew no sin, he made to be sin for us; This is done, not now to do, nor yet presented to us in dark figures, or parables, or allegories, but plainly de∣clared to be done; And that also to a gracious end, suited to vers. 15.18.20. Even that we might be made the righteous∣ness of God in him: He saith not, And we are made, as of a thing done, But that we might be made, as of a thing by the former done in Christ, to be after done in us; and so layeth here the foundation for repentance and faith,* 1.2547 and so reconcilement of the heart to God, and walking after the Spirit, that men in beleeving might begin to receive the same, so that as any by faith are united to Christ, and so made in Christ, So is Christ made of God to them, wis∣dome, righteousness, sanctification, and redemption,* 1.2548 and not otherwise; And so they begin to be made the righteousness of God in him: But fully and compleatly so to be, will not be till Christ come again. And this is given as the ground of the exhortation following, Not to receive the grace of God in vain, Chap. 6.1, 2.

Col. 2.10. Speaks not a word of the attainment of be∣leevers here in this life, but of what they are in Christ; sure in Christ, as in a publick man, that died and rose, and

gave himself a ransome for them: All have dyed, and are so given over to him,* 1.2549 that to and in him they are dischar∣ged and made alive from that first sentence, curse, and death, into which through the first Adam they fell: And though this be not yet made over to all men by Christ, and unbeleevers know it not, yet shall none perish by that first sentence, in that first death, but be raised out of it;* 1.2550 Yea not only this, but God hath given us eternal life in Christ, though unbeleevers have it not; Yea not onely this, but the fulness of grace and truth, of wisdome and understanding, of divine power and spirit are in him, enough to draw any that in hearing behold him, to be∣leeve in him: And so the Apostle in preaching, endea∣voured to present every man perfect in Christ Jesus, that so they might see what perfection there is in Christ, and that also by Gods gift for them which beleeved, and mind∣ed would take them off from other things, and both draw them into him, and conform them by degrees to him, al∣though such as heed it not, but follow lying vanities, for∣sake their own mercies,* 1.2551 and lose their own souls; and so are not so related to him, as in which relation he gives to them eternal life, and interresseth them so in himself, as to interress them in all that is in him, and all that is his; for this is only given to them, that by the heavenly call are given unto him, so as they receive his words, and beleeve on his name; And all that with the heart beleeve unto righteousness are thus related to him, and interressed by him.

Now if we beleeve in him, he and all that is his, is ours. Let us minde what he is, even the elect of God, the Son of God, the Saviour, &c. And what is his, even, the Father, and Spirit, the Promises, the Kingdome, &c. And what is in him, Even all the treasures of wisdome, and knowledge,* 1.2552 yea in him dwelleth all the fulness of the God∣head bodily, so that in him we are compleat, and fully furnish∣ed: Whence also those that in beleeving are united and related to him, Do of his fulness receive, and grace for grace: And what ever may yet be wanting to, and in them, it is in Christ for them, in minding and beleeving

in him, to be receiving the same; so that abiding in the faith of him, and walking in him, as they have received him, in faith and love, they shall be rooted in him, receive more of his fulness, and in due time be compleated by him because the fulness of the God-head dwels in him bodily; And they as members and brethren are related to him; In whom they are compleat,* 1.2553 he also being the head of all principality and power, that hath the care and charge of all that beleeve in him. And this also given as the ground and reason of the Apostles prayer for them, vers. 2. And exhortation to them, vers. 6. And admonition to them that none beguile them, vers. 4.8. either with inticing words, or Philosophy, and vain deceit, or by shews of humility, and great knowledge, intruding themselves into things they have not seen, &c. and so happily, either pressing them to Law-observances for their perfection, or to some humane, and self-mortifications, or to look for some particular words, or some degree and condition in attainments, or some se∣cret decree of election that was of their persons before their calling, or any thing what ever besides, that which is discovered to them in Christ: As if there were not enough in him to be received in beleeving on him: And so hee warns to beware that we be not removed from him, and that hope of the Gospel given us in beleeving on him,* 1.2554 For he will present us blameless if we continue in the faith, &c. This is the Apostles doctrine and scope, as appears in this, and former, and following Chapters cleerly, so as in all the proofs, not a syllable to maintain any true faith of a second kinde, nor the cause contended for, but much ra∣ther, that he contendeth against, and more need not bee said, but only to view his terms about their priviledges in the works of God passed on them, which also are needful to be considered.

CHAP. XXII.

Of the terms of Gods works passed on beleevers in this Concernment.

OF these terms understood as is fore-shewn, and some so molified, as hath been shewn before in Pages 414, & 435, & 436. they may be all received; As for the term Regenerated, it is not used here, and hath been con∣sidered where it is; onely here let that place, Mat. 19.28. Ye which have followed me in the Regeneration, &c. be con∣sidered; he saith not, Ye which are regenerated, as speak∣ing of a work done, but a doing; and it may be taken both for Regeneration, and the Ministry of Regeneration, in both which they were then following him.

Now what was the Regeneration of Christ, surely he needed none of heart, spirit, or disposition, he was holy in, and from conception, and knew no sin, but he had a weak, frail and mortal body, of the seed of David, Abraham, Adam; and how was that regenerated, but through many sufferings and death in the resurrection from the dead:* 1.2555 And so he pass••••on through sufferings till he was truly dead, and in the resurrection he was be∣gotten; there was his regeneration, and such as are so rai∣sed are his generation, or regenerated people; whence such promises to be performing in the spirit and soul, as through dying with,* 1.2556 and for him, we are conformed to his death (for we need it in that) and in soul and body, after we are truly dead in the resurrection of the just, and those that follow him so to the death, shall then enjoy that pro∣mised, Mat. 19.28. and such desires of conformity to him in sufferings.

And as for the ministration of Christ for regene∣ration of others; it was a ministration carried an end through sufferings, in which he persevered to the end, and so must that ministration of his servants be also; and he that perseveres in following him in that to the end, shall enjoy also that promised; And that regeneration is thus

to be understood here for a work not compleatly yet done, but in doing, both in regeneration and ministration of it, is evident by the Spirit in Luke, mentioning the same thing, so far as they had proceeded in it, saith,* 1.2557 Yee are they which have continued with me in my temptations, ex∣pressing that as the medium through which regeneration is here attained, which minded will help to understand all the terms that are here used. The term Accepted, I sup∣pose he means it to be the same with Justified, because there is no other quotation for it, and they may well be alike taken, and they are both alike true of all that are in∣deed beleevers, without difference in respect of their per∣sons, as such, and so sons by faith, yet is not this accepta∣tion and Justification answerable in degree, to that which shall be in the resurrection of the just, when their persons as Sons, and all their wayes as becoming Sons, will be alike accepted and justified, but not altogether so yet; yea in this life even beleevers in whom the faith is, may be in that respect accepted and justified as Sons, and yet some words, or act, and so a way of theirs rejected, and con∣demned, and they in that not accepted or justified, but both reproved and corrected.

No doubt but Moses and Aaron aboad in the faith,* 1.2558 and were accepted as the Saints of the Lord, yet their failing in an act of faith, and not honouring the power, and freeness of Gods mercy, before the people, was reproved, and they corrected for it.

No doubt but Peter aboad in the faith and love of his Master,* 1.2559 and was accepted as a true disciple, yet not acting rightly in his faith, his carnal counsel is rejected, as pro∣ceeding from some suggestion of Satan to whom Christ as in Mat. 4. saith; Depart, and Peter sharply reproved.* 1.2560 No question but those corrected, with weakness, sickness, and some with death, for so gracious an end, were true beleevers, and so accepted, but their demeanor not suit∣able to their faith, was deeply reproved and chastened: And the same I conceive of David,* 1.2561 though at one time foulely faln, yet not utterly departed from the faith, and his beleef in God and adoration of him; for then what

caused that great grief and disquietness of heart, nor yet wholly out of favour of God in respect of his per∣son as the Lords servant, but in respect of his evil way disallowed,* 1.2562 reproved, and sorely afflicted: And this I conceive because David is affirmed not to have turned aside, &c. all the dayes of his life (it is not said, save onely in that time, in which sure were many other matters, but) save onely in the matter of Ʋriah,* 1.2563 &c. And the word Ac∣cepted thus understood, is safe and good for all beleevers, and so the word Justified also; But for the rest there are quotations to be viewed.

Rom. 5.1. The Apostle had before discovered what true faith is, in respect of the object Christ, as having dyed, rose, &c. And the true beleeving begot by the discovery of this object, which is therefore called faith; first, in the beginning, bringing to, and closing with him; namely, an hearty beleeving, That this Jesus is the Christ, and that he dyed for our sins, and rose for our justification, and is the Lord of all, and the propitiation for our sins; this is the first thing, in hearty beleeving whereof, we shall surely be saved.

Secondly,* 1.2564 In the proceeding of it, uniting to, and in∣grafting into Christ, viz. That through the beleef of this fore-said, and the immense love, power, and propitious∣ness, and good will of God commended here-through; beleeve in God, and so rest on him for preservation in this grace to the enjoyment of the inheritance, and so for the eternal life promised,* 1.2565 which beleeving is formerly de∣scribed to be a discerning, a being perswaded, and a hearty operation &c. And all so beleeving without difference, are justified by faith, which word or term is used to shew the way of receiving justification, even by faith, not to shew that justification is compleated, and over, and past, for justification is still needed by beleevers, and in be∣leeving daily received of them; whence also God is said not onely to be the justifier of him that beleeveth on him that justifieth the ungodly; and so to be he that hath justi∣fied the beleever.* 1.2566 But to be the justifier of him that belee∣veth, and it is God that justifieth.* 1.2567 So as it is a continued flow∣ing business for beleevers in all needs to be receiving by

faith, that is the onely way of receiving, and that in which God dispenseth justification; Therefore being justified by faith [that is, by and through Christ, by his bloud,* 1.2568 the object of faith, received in and through beleeving on him] wee have peace with God, through Jesus Christ our Lord, by whom also wee have accesse into this grace wherein wee stand, and rejoyce in hope of the glory of God, &c. And it should bee an evil work by any strange and lofty expressions, to trouble any such beleevers about this faith.

Rom. 8.32, 33-39. Speaketh of that, whence the A∣postles perswasion was raised, and this perswasion not of and for himself alone; or some special and peculiar Beleevers with him only: But of the whole society and body of Beleevers. 1 Joh. 3.1, 2. speaketh likewise of the whole society of Beleevers,* 1.2569 Behold what manner of Love the Father hath bestowed on us, that wee should bee called the Sonnes of God; Therefore the world knoweth us not, (owneth not us, nor our faith and profession) because it knew not him (owned not God, in that discovery of himself in his Son which hee hath set forth in the gospel) Beloved now are wee the sons of God (that is by faith) and it doth not yet appear what wee shall bee (that is,* 1.2570 how glorious and happy we shall be, we see yet but in part, we are but a little like him, we have yet but the first fruits of the spirit) but when hee shall appear (that is, in glo∣ry) wee shall bee like him, for wee shall see him as hee is: this is that which all true Beleevers do, and may look and wait for. Ephe. 3.15.* 1.2571 speaks of more than beleevers on the earth, and shews that all that are beleevers in Christ, and those that have lived and died in the faith, have had their name of Sonnes, from Christ the Sonne, and Beleevers now by vertue of their union with him in beleeving, and from him, now are they called Christians, and his house, &c. And it is confessed in a sense, hee puts his Name on them, though it bee not here said, they are called after the name of God; But let it bee considered, that here is shown how the Apostle prayed for them, Eph. 3.14.-19. as was in Chap. 1.18.-20. And surely

for nothing but what was good and needfull for them, hee doth not puff them up with thoughts of their attainments,* 1.2572 because they had beleeved and were sealed with the holy spirit of promise, And were quickned together with Christ, and were raised together, and made to sit to∣gether in heavenly places in him,* 1.2573 and were saved by grace through faith, of the gift of God, therefore they had and injoyed these things hee prayed for, and it was impossi∣ble for them to miscarry, though they knew not that they had these things: and so wanted only the knowledge in themselves of the assurance of their abiding: Nor doth he scare or terrify them, as if their faith were not of the right kind, and that Christ and his holy spirit were not in them: But hee acknowledging their faith right, and them faithful in Christ, tells them now earnestly, and for what hee prayeth for them,* 1.2574 that they may abide, and grow, and be preserved, and established in the faith; and so found unblameable before him at his comming, As hee did the like for the Phillipians, and for the Colos∣sians, and for the Thessalonians, and so likewise for the Hebrews, chap. 13.20. And so here to the Ephesians, hee lets them know, To whom, and in whose name he pray∣ed for them, even unto the Father of our Lord Jesus Christ; of whom the whole family in heaven and earth is named:

In which are many things, encouraging both him; and them, to pray to God in the name of Christ: As the ex∣ceeding greatnesse of the power of God that gave, and raised Christ,* 1.2575 &c. The relation between the Father, and the Son, and his ingagement to his Son, by whom the ways of our approach to have access to God, was opened, the fellowship, corporation, and body, hee hath received us into, and made us of, even his own house and family, and so his interest in us,* 1.2576 and ours in him, our Lord and the owner of this house,

And Lastly, That in putting his word in their heart and inabling them to beleeve and confesse the same, hee hath put his name upon them, so farre, that hee is plea∣sed to bee called their God and Father, and they called his

people, and the declarers of his name, which with the rest, gives great consolation, seeing hee hath promised to hear his people, that are called by his name, when they hum∣ble themselves and pray, and seek his face, and pray towards, or in the house that is called by his name,* 1.2577 which as the old was a tipe, signifies Christ and his people, and so to pray in faith in the Name of Christ, and in union with, and love of the brethren:* 1.2578 Hee being a God hear∣ing prayers, and they blessed whom he chooseth, and cau∣seth to approach to him, that they may dwell in his house for they shall bee satified. And as this is great consola∣tion for Beleevers confident praying; so it hath in it al∣so a forcible and great admonition to Beleevers, to beware that wee dishonour not the Name that is put upon us;* 1.2579 As miscarriages, in such as bear this Name; will do ten times more, then in those that have not this Name upon them, whence that Tit. 2.10. So that all the Family of God is named of Christ, is express here, and that God hath put his Name on them, is true, Instructive, Consolatory, and Admonitory: But when thus exprest, called by the name of God, there needs some cautions to prevent vain con∣ceits &c. for they are not called Jehovah; or God, or the Fa∣ther, or Jesus, or the Christ, or the Holy Ghost, or the Creator of all things, or the Redeemer of mankind, or the sanctifier of Gods chosen, or the Lord of hoasts, or the Almighty, or the Truth Love, Wisdome it self, &c. no not so; but the Name put on them, is the Name of that re∣port of his goodnesse, in his Doctrin, of which they are made Beleevers and professors, and so hee is called their God. Father, Saviour; &c. And they his Israel, his People, Sons, Christians, &c. And yet here is another caution, namely that this family will one day bee more pure, and have a new name given them after their total victory and conquest or his Name put on them in a more glorious manner, when that 2 Cor. 5.21. will bee compleatly ful∣filled as is there promised, when without controversie, there will bee amongst them no finne, nor possibility of sinning, or falling: but the family on earth is not so yet, and though the spirits of just men bee perfect, and under

the Altar, and out of all danger, yet want they their bo∣dies, and so that fulnesse they shall enjoy in the resurrecti∣on of the just. But that part of the family that is here below, are yet in mortal bodies, and so are not yet any of them altogether without sin, nor are all things that offend yet purged out, the beleevers and Saints, in and of this part of the family here on earth, are yet in a warfare, beset with enemies, within, and without, temptations from lusts within, terrours and allurements, from the world without, Satan and his Ministers, with pretences of light, striving to seduce them from the faith, and to turn them out of the way, whence they are often warned from God, to stand fast in the faith, to be sober, and watchful, to put on the whole Armor of God, to fight the good fight of Faith, to cleave to Christ in whom there is compleatness for them, to sow to the spirit, of whom they shall reap life everlasting. And to take heed that they bee not de∣ceived, and that they depart not through an evil heart of unbeleefe, and many such warnings, with ground of the same.

Now of this part of the family here on earth; and of the faith and holinesse in them, and so of such beleevers and Saints, is our whole discourse: And so in the controver∣sy between some brethren; The Question is? whether, such as are admitted into this family, in that part of it, that is here below, and have the name of God and Christ so put on them, as it is put on his people here below? whe∣ther they may not, by neglect of their watch, and the warning given them, bee overcome to such degrees of sinning, as to depart from the faith, and so bee cast out of this family, and have this name taken off them again?

To which I answer, Oh that none more might! but yet wee need to bee heedful: for if we look at our tipes, as the Temple and place God chose for his worship, and put his name there, was a tipe of those by faith built on Christ.* 1.2580 So its not without its use to us, that where God sets his name at the first; yet for the wickednesse of the peo∣ple there,* 1.2581 he removed it away from thence: And threat∣ned to do the same (yea hee hath done it) to Jerusalem,

and the house there called by his name, or it wee look at Israel of old, was not that people called Israel,* 1.2582 after for their wickednesse called Sodome;* 1.2583 and that called a faithful City, afterward for their filthiness called a har∣lot: yea, was not the noble Vine of Gods planting,* 1.2584 af∣terward by evil ways degenerated into the plant of a strange Vine? And are not these things writ for exam∣ples, and warnings to us: but to leave pressing the tipes, and come nigher even to the truth it self: If this family be the kingdome of God here on earth, as I suppose none questions; then what means that saying of our Saviour.* 1.2585 Many shall come from the East, and West, and shall sit down with Abraham, Isaac, and Jacob, in the kingdome of heaven; But the children of the kingdome shall bee cast out into utter darknesse,* 1.2586 &c. And if this family bee the house of God, which is the Church of the living God, compared to a great house, then sure the vessels, admitted, and taken into it, that are unmeet for the Masters use, are such as are departed from the faith, they once had, when they were admitted and used; and are therefore to bee cast out: Surely that time hath not yet been, nor now is, but is yet to come, of which it is said, Thy peo∣ple shall be all righteous, &c. This will bee when the Church is wholly rid of strange children, that there is no more going, out, &c So that as yet the being in this fami∣ly and called by his name, Is no sufficient argument, to prove that all that so are, in the time of this warfar, will without all doubt, so continue and remain for ever; it is more safe for us to watch over our selves,* 1.2587 and over one another, in taking the warnings given us, in the Scrip∣ture, where also it is affirmed, that some have fallen from grace, some have made Shipwrack of faith and a good conscience, some have erred from the Faith, and overthrown the faith of others: yea, and there also the spirit hath expresly affirmed, that in these latter dayes; some shall depart from the faith, giving heed to seducing spirits, and doctrins of devils; yea, many turn to fables, which wee with sorrow for them, see fulfilled in many, of whom it cannot with any evidence of truth bee said,

that they were all and every of them hypocrites or that their faith was not saving; yea, some of them so strong in that o∣pinion that they counted it no less than blasphemy to say, that there was any possibility, for them, or any true beleever and Saints to fall away: But I will proceed no farther, I have considered Mr. Owens stating the question and his proofs, and observed his own rule in going to the Law and Testi∣mony, where is not a word found to countenance any kinde of faith but one, of which the mixtures in his first kinde, and the lofty, and by expressions in his second kinde, are no part, but that which is faith indeed, in either, or both of them, is one and the same faith.

CHAP. XXIII.

The Conclusion.

AS I began, so I end, To the Law, and Testimony. Minde what is written; see what is there plainly affirmed and testified, how the question is there stated, and answer∣ed, that beleeve and hold fast, and be not waved from it by any Queries, glosses, interpretations, or subtil, and Scholastical stating of the question by men, who, it will ap∣pear by such courses, strive more for victory than truth, and seek more for the honour of some sort of men, than of the testimony of Jesus, and spying their inability to over∣turn the evidence of truth in that testimony of truth plainly asserted, they devise Queries and glosses, and then state the question, so as that they strive to deny, and that they maintain, is a meer fancy; that none that hold forth the testimony of Christ, have contended for, or against, that so they may seem to have the victory, and then cast a blemish on the plain sayings of the Holy Ghost, to make mens devices appear lovely; and so put to shame the be∣leevers of the plain testimony of Christ. And how near to this Mr. Owen comes, I leave for others to consider, onely in what is written these things appear proved.

1 That in affirming two kindes of faith wrought by the Spirit in men, upon account whereof they are called Beleevers, and Saints, and both really true in their kinde. He plainly goeth besides, and contrarieth the Scripture, that tells us but one kinde really true.

2 That in his first kinde of faith, there are so many mix∣tures put in, that are no efficacies of the holy Spirit in the Gospel, nor any parts of faith at all, and if they be taken as ingredients and parts of the faith he mentions, then is that faith he calls really true in its kinde, no faith at all in Scripture language, nor any there, on the account of such a faith, called Beleevers and Saints; nor is it the faith pleaded for, and called saving, by those he opposeth. And if those mixtures be removed and left out, and that stand for the faith true in its kinde, which is so indeed, then it is one and the same, with all that he saith of the second kinde of faith, that is by Scripture found true indeed, and then he hath secretly, yet plainly, yeelded all that, which through his book he opposeth in another; for this faith hee yeeldeth men may fall from.

3 That in his second kinde of faith, he hath put in strange and unscripture-like expressions, and assertions, in every of his Concernments, specially the former three of them, which being taken as necessary to the being of this second kinde of faith, that it may be true in its kinde, then is there no such faith and holiness set forth in the Scripture, nor any such beleevers and Saints on this earth, what ever by fancy or mans approbation some may conceive: Nor doth all or any of the quotations, express or prove such a faith according to the terms asserted, to differ it from the first kinde, so that the faith and holiness, the perseverance whereof (such as no possibility of falling away) he asser∣teth, is such a faith as is not, as no man hath, otherwise then by conceit, a fancy which those he opposeth, never vented, to bring it within the lists of a controversie. And so in striving for this, he was quite besides the business in controversie, to give any answer thereto, the question be∣ing not about fancy, but truth: As for the reason why he thus stated the question, as to evade the business, I leave

that to himself, and others to consider.

4. That in both his kindes of faith, I find that that which is true, and which the quotations to them, do either ex∣press or prove for to be saith; It is for the kinde of it, in both, but one and the same kinde of faith, (as hath been fully shewn in treating of both) onely it is so darkned, by the mixtures, put in the one, and the strange expressions, and lofty terms put in the other, that no man that taketh all hee saith for truth, can see any door for him to come into the faith, or any certain way to know when he hath it; yea it will more hinder such as have it not, from faith, and such as have it, from perseverance, then all said by him whom he opposeth, and leaves men for their consolation, to their fancy, and the judgment of their Rabbies, to relye on, whereas the faith that is true, saving and justifying, is cleerly set forth in the Scripture in the testimony of Christ, as in this Treatise hath been shewn in every part thereof, let the Scriptures quoted be read, and their expressions beleeved, and so let the Reader discern, and judge accordingly.

If any reply, That when there is a controversie about faith, It is then needful to state the question, that it may be seen what is pleaded for, and who plead for the true faith in∣deed.

I answer, The object and foundation of faith being discovered in the plain sayings of the Gospel, and the in∣ward beleef, and acknowledgement of that stood for ac∣cording to plain sayings in the Gospel, the question is well stated in the plain affirmations of the Gospel, and none need require any other stating of the question but such as cannot indure to stand to those sayings, from which none that are wise will be waved: And the truth is the con∣troversie was not about the faith it self, but about the possibility or impossibility of such as at any time have at∣tained to beleeve, to fall away again, that so help may accordingly be administred to them, and they exhorted to receive and use the same, to prevent danger; and the di∣vers kinds of true faith, is an invention brought in, to strengthen the pursuit of the controversie; and who shall state a question for two kindes of faith, true in their kinde,

when there is but one, and what will become of all that is builded on a question so stated? or who that is wise will regard it to be waved by it: Judge: But if any will still bee violent to have the question stated, let them first con∣sider, and plainly answer this one question, namely,

Quest. What they do indeed mean by faith, whether the object of faith, or the grace of beleeving in that object; for this is cleer in the Scripture, That as our Fathers con∣fiding, and trusting, and hoping in God, was called their Trust, and their Hope, so also God himself in whom they trusted, is by them confessed their Hope, and their Trust:* 1.2588 And he is pronounced Blessed, that maketh the Lord his Trust. And so now God hath sent forth his Son, and ta∣ken up his dwelling in him the Man Jesus Christ, he is therefore likewise called, God our Saviour, and Lord Jesus Christ our hope; And so the Lord Jesus Christ the Son of God, and Saviour of the world, as he hath taken the nature of man, and dyed for our sins, and rose for our justification offer∣ed the acceptable sacrifice, sitteth at the right hand of God, filled with Spirit, &c. So as who ever beleeveth in him, shall receive forgiveness of sins, &c. This the object of faith, and the testimony of Christ in the Gospel holding forth this, being that in which he is discovered and discerned, in be∣leeving of which, beleeved and received, that is the me∣diate object of faith, and Christ thus set forth in, and by the Gospel, is called, The faith, even the same faith that Paul did once persecute, and after preach. And this faith is one, and but one.

But I suppose the controversie is not about this, though the evil managing the controversie, hath strengthned many in denying this. But here the business controverted, is about the grace of beleeving. Now every beleeving is not faith, but that which is begotten by the declaration of the object of faith, and in beleeving it closeth with it. And so faith is still one, as hath been shewn at large. Part 3. Chap. 17. and elsewhere. And so if answer bee given, That by faith is meant such a beleeving as is be∣gotten by the testimony of Christ, and closeth with Christ in that testimony, then sure the Question is stated in the

Answer given, but if it be urged, it need to be better ope∣ned: I answer it hath been often shewn, how the Scripture doth it, in many places plainly; and so far to yeeld to all that is right even in tradition of Fathers also. Its known what some of them have said, and others from them have preached who have said the right beleef is this,

A beleeving God to Bee, and beleeving of God, in that which he saith, and beleeving in God for all he hath pro∣mised: This, all this, nothing less than this, is said to bee a right beleef; True it is, He that beleeveth not God to bee, and Jehovah to be that very true God, is as an Atheist, and hath no true beleef at all.

But he that beleeveth God to be, and Jehovah to bee that very God, doth so far beleeve a right; yet if he beleeve him not true in his sayings, and demonstrations of his goodness, he is yet wanting of a right beleef, yea his be∣leeving is not saving without this.

If he beleeveth both these, his beleeving is right and saving, and if he abide in it, and minde what he beleeveth, it will save him so as to bring him to beleeve in God for what he promiseth, which when he attaineth, he beginneth to bee saved so far as he is a true beleever and hath faith, even true faith: And as I conceive the Scripture it self also holds forth this in Heb 11.6. For he that cometh to God, must beleeve that he is, and that he is a rewarder of them that dili∣gently seek him: Here is the beleef of his being express, and the beleef of his sayings, in his demonstrated goodness, ex∣press & beleeving in him, intimated in coming to him. And this to prove faith in Henoch, and in his time, when though all the goodness of God to man-ward was through a Medi∣ator, yet the Mediator, and his work was not then so clearly revealed as since, Jesus Christ carried our nature into hea∣ven, and the fulnes of the God-head dwels in him bodily; of which his first witnesses have testified, saying, We know that the Son of God is come,* 1.2589 and hath given us an understanding that we may know him that is true, and we are in him that is true, even in his Son Jesus Christ; This is the true God, and eternal life: So then we have not another faith, or an other manner of beleeving, but the same object of faith brought nigher,

and set forth more cleerly, to be in the same manner more firmly beleeved in, even God in Christ, and so Christ, and God in him.

1 To beleeve this publick man to be, even the second man, the Lord from heaven, the spiritual man, that hath in himself as the publick man, suffered for the sins of mankinde, that came in by the first publick mans trans∣gression, and restored the nature of man, and presented it spotless in himself before the Father, and the Father hath taken his wel pleasedness, and dwelling in him, and set him forth the propitiation for the sins of the world, the Savior of the world. That whoever beleeve in him may have ever∣lasting life, And that Jesus is this Christ, the Son of the living God.

2 To beleeve his sayings by his Spirit in the Gospel, all true and good, the very sayings of the God of truth in, and by him.

3 To beleeve in him, in Christ Jesus, in his blood, and so in God, in him for all that he hath promised, and so for the Kingdome to come, this according to the description of the Ancient, is Evangelical faith, not another kinde, but the same more bright and fully appearing and en∣joyed, all which hath been shewn in first, second, third, and fourth parts of this Treatise, yea in the residue also at large.

And though, as at first mentioned, it is accepted where this glorious Gospel is not given, yet where it is displayed, if the first be wanting, there is no right Gospel-beleeving, but that beleeved with the heart, will effect the other two, which being in any measure effected, such do not onely beleeve truly, but are true beleevers, and have right faith, that is saving and justifying.

And as for Scripture-stating, and explicating the question, it is oft shewn already, and all agreeing with that here said, to set it forth by a definition, I will not presume, onely the nearest that I finde of that nature, I will mention, it is in Heb. 1.2. Now faith is the substance (ground or confidence) of things hoped for, the evidence of

things hoped for, the evidence of things not seen. By faith here, it is cleer, is meant such a beleef of Gods evidenced goodness, as is begotten by his own declaration, evidence, or testimony and closeth with the same in beleeving, accor∣ding to his evidence given. And that he speaks of the object of faith evidenced by divine testimony, received and closed with in beleeving, is evident throughout the whole Epistle, of which evidences through mediums, in the ru∣mor of that report in Paradise, the evidences in works of Creation and Providence were the first, and then more fully by word and oracles, and then most full and clear by his Son, the standing testimony of whom is in the Go∣spel as now come forth, and this is plain, Chap. 1.1, 2, 3, & 2.1, 2, 3, 4. & 12.25. of faith begot by evidences, through the first mediums: Examples in this 11. Chapter, from vers 4. to vers. 7. of more fulness added in more clear discovery by word in the mediums begetting faith, examples from vers. 8. to 31. of the adding to the me∣dium, the written word, and prophesies, and faith begot∣ten thereby. Examples from vers. 32.37 and then the most clear and full discovery in, and through Christ the Author and finisher of faith, Chap. 12.2. And yet all the way but one faith, and for the nature and property of this faith, he saith, It is the substance (or ground, or representation, or confidence) of things ••o••ed for; The evidence (argument or proof) of things not seen.

• 1 The evidences and testimony given from God,* 1.2590 hath in it and brings with it, such light, power, de∣monstration, and evidence of truth and goodness, as is fit and able to open the eyes to discern the manifestation, and to gain credit, and beleeve, yea there is more in it, to gain beleef, then in the testimony of any men to gain beleef to things of men affirmed by them, yea if men do not close their eyes, harden their heart, unrighteously hold and detain, and refuse its operations, it will draw to beleeve and so save, and for that end it comes nigh to the mouth, and the heart of man.

• 2 This Testimony, evidence,* 1.2591 and demonstration of God beleeved, and so received, hee that beleeveth hath the Testimony and evidence in himself, and in or with that Testimony; Christ by his divine presence in the vertue of his oblation, and in that the Father, in his love stream∣ing in the heart, and so this word or Testimony beleev∣ed, worketh savingly and powerfully in the heart, yea it drinks in of the influences of Christ, from the right hand of God, and carries the heart and spirit in, and makes things absent and to come, as present in their vertue, solace, and comfort to the heart, they having the word and Testi∣mony of Almighty God, his power, truth, mercy, faith∣fulnesse, his son as a witnesse of all; This is ground suf∣ficient for all they hope for, and evidence enough for them to beleeve and declare to others, the truth of those things that are not seen, about Creation Redemption, the per∣son of the Redeemer, and what he hath done, doth, and will do, the resurrection of the dead, the new heaven and new earth, &c.

So Faith is not such a thing, as hee that hath it, is left to build his Faith, on mans Testimony, and to have a Mini∣stery all his life long, to tell him whether his faith bee right or no, though Ministery is profitable for his growth and fruitfulnesse, but Faith hath its evidence in it self. And this the Apostie proves by many demonstrati∣ons in such as had it, as

• 1 That God approves and bears witnesse to such.* 1.2592
• 2 That it opens mysteries to them and gives them un∣derstanding in things not seen with the eye, nor comprehen∣ded by reason.
• 3 It stregthens and encourages to approach to God.
• 4 It inables them to walk with God, yea to do and suffer great things, and to wait with assurance of enjoying a Kingdome in his season, yea so evidencing, and powerful is Faith. When Gods spake in divers manners, or by par∣••••••••, how much more now hee speaks by and through his Son, as set forth in the Gospel?

And if any desire a Discription of this beleeving, Loe it is all expresse in Heb. 11.13. and plain in three words.

• 1 A discerning according to the demonstration of his goodnesse, to look to, mind, encline the ear, and so a discerning.
• 2 A perswasion or credit giving not reasoning against, but beleeving his testimony as true and good.
• 3 An imbracing it, when its beleeved with all accep∣tance and delight; that is true beleeving; and the grace of God so beleeved, operateth in the heart and life: as follow∣eth in ver. 13, 14, 15, 16.

But these things are all shown at large before, yea so as the object of Faith is so set forth in Scripture, that all might beleeve, and such assurance given to beleevers as may encourage both to beleeve, and persevere beleeving: to help the reader whereto, I leave him to consider what is writ in the Treatise, and desire that what the scripture plainly saith, and in the plain sayings of the Gospel affir∣meth, may in their own plain import, and simplicity of asseveration bee received:* 1.2593 yea Mr. Owen consenteth in this also: besides all his sayings forementioned; saying 〈◊〉〈◊〉 in his Epistle to the learned; that which wee account our wisdome, and learning, may if too rigorously attended, bee our Folly, when wee think to sharpen the reason of the Scripture, wee may straighten the efficacy of the spi∣rit of it; Its often times more effectual in its own liberty, then when restrained to our methods of arguing, and the weapons of it keener in their own soft breathings, then when sharpned in the Forge of Aristotle;* 1.2594 There is a way of perswasion, and conviction in the Scriptures, that is more Divine and sublime, than to bee reduced to any rules of Art; that men can reach unto. God in his word instructs men to make them wise unto salvation: Sillogismes are not (doubtlesse) the only way of making men wise, with humane wisdome; much lesse divine: so far he. If hee should or have warved from his own rule, hee can not but bee willing in that to bee refused, so that with

consent, wee all say what is written, how readest thou; Be∣leeve the scripture, And the Lord in mercy make us ready and constant in imbracing the Truth in his sayings, as prayeth the unworthiest of all his people.

Thomas Moor

FINIS.

Notes

• a 1.1

  Isa. 42.1, 6, 7. & 49.6. with Luk. 2.31, 32. Act. 13.47.
• b 1.2

  Isa. 42.4.
• c 1.3

  Isa. 33.4. 1 John 4.9, 10. John 3.16.
• d 1.4

  Joh. 5.39, 40. Act. 3.22, 24.
• e 1.5

  Heb. 1.3. Col. 1.15.
• f 1.6

  2 Col. 4.6.
• g 1.7

  Deut. 18.18. Isa. 42.1. & 6.1, 2, 3. Col. 2.3.
• h 1.8

  Ioh. 3.34. ••7.16. & 12.49, 50.
• i 1.9

  John 8.14.
• k 1.10

  Prov. 8.6, 7, 8, 9.
• l 1.11

  John 15.16. & 17.6, 8.
• m 1.12

  John 14.26. & 16.13, 14, 15. Col. 1.26, 27.
• n 1.13

  Isai. 8.16. 2 Cor. 5.19.
• o 1.14

  1 John 2.8. Col. 3.16.
• p 1.15

  Rom. 16.25, 26 1 Cor. 11.23.
• q 1.16

  1 Cor. 2.4. 2 Cor. 3.12.
• r 1.17

  Phil. 3.1, 2. 2 Cor. 1.13.
• s 1.18

  Ephes. 3.3, 4.
• t 1.19

  Prov. 22.20, 21.
• u 1.20

  Eccles. 12.10. 2 Tim. 3.16, 17.
• w 1.21

  John 5.39. Luk. 24.25, 26, 27, 44, 45, 46, 47. Rom. 15.3, 4, & 16.25, 26. 2 Pet. 3.2.
• x 1.22

  1 Pet. 3.19.
• y 1.23

  1 Pet. 1.11.
• z 1.24

  1 John 5 6.
• a 1.25

  Gen. 3.15. & 15.5. & 17.1, 8.
• b 1.26

  Luk. 1.69, 70.
• c 1.27

  2 Pet. 1.21.
• d 1.28

  Gen. 12.3. with Gal. 3.8, 16.
• e 1.29

  Psal. 95.7. with Heb. 3.7.
• f 1.30

  John 5.39.
• g 1.31

  Gen. 5.1, 32. & 11.10, 26. Luk. 3.
• h 1.32

  Mat. 11, 18, 25. Luke 3.23, 32.
• i 1.33

  Act. 13.32, 33. Gal. 4.4.
• k 1.34

  Gal. 3.24.
• l 1.35

  Rom. 10.4.
• m 1.36

  Rom. 3.19, 20. & 4.15. & 5.20. Gal. 2.19, 20. & 3.19.
• n 1.37

  Heb. 8.5. & 9.8, 9. & 7.19.
• o 1.38

  Rom. 3.21.
• p 1.39

  Prov. 8.9. 2 Cor. 3.13, 16, 17.
• q 1.40

  Heb. 9.9, 15.
• r 1.41

  John 1.18.
• s 1.42

  Heb. 1.1.
• t 1.43

  Act. 2. Ephes. 1.3, 8, 9.
• u 1.44

  Act. 5.32. 1 Pet. 1.12.
• w 1.45

  2 Pet. 1.15, 16, 17, 18.
• x 1.46

  1 Cor. 1.17, 27. & 2.1, 2, 13.
• y 1.47

  2 Cor. 2.17. & 4.1, 2.
• a 1.48

  John 17.3. 1 John 5.20. Deut. 32.1 4.
• b 1.49

  Rom. 15.16. 1 Thes. 2.2, 3, 8, 9.
• c 1.50

  John 14.6.
• d 1.51

  Psal. 8 5.10.
• e 1.52

  2 Thess. 2.10, 12, 13, 14. 2 Cor. 5.21.1••0.130. 2 Pet. 1.16, 19. Ephes. 4.21.
• f 1.53

  John 15.26. & 16.7, 13. Rom. 1.3, 16. & 15.29.
• g 1.54

  1 Pet. 1.11, 12. 2 Pet. 1.21. Luke 1.70. Prov. 22.21. Rom. 15 4.
• h 1.55

  2 Tim. 3.16.
• i 1.56

  John 15.15. Act. 20.26. Micah 6.8. 2 Pet. 1.12, 16. 2 Tim. 3.16.
• k 1.57

  Isa. 8.20. Gal. 1.6, 12.
• l 1.58

  Deut. 12.32. Rev. 22.18, 19.
• m 1.59

  Ephes. 5.13.
• n 1.60

  Joh. 8.40, 45, 46. 1 Thes. 2.10, 12. 2 Tim. 2.13. & 4.4.
• o 1.61

  1 Joh. 2.8, 20, 27. 2 Joh. 2. 3 Joh. 3 John 3.33.
• p 1.62

  2 Cor. 6.7. Col. 1.5.
• q 1.63

  2 Cor. 12.
• r 1.64

  Rev. 19.10.
• s 1.65

  1 Cor. 14.1, 3. 2 Cor. 5.14, 15, 19, 21.
• t 1.66

  Joh. 12.36, 46. Prov. 1.3, 7. & 2.2, 7. & 8.9. Joh. 1.18. & 14.7. 1 Joh. 2.20, 27.
• u 1.67

  Prov. 8.6, 7, 8. & 26.24, 26.
• w 1.68

  1 John 5.6, 9, 10. Rom. 5.6, 8. Act. 5.32. & 11.21.
• x 1.69

  Joh. 15.15. & 8.7, 8, 9, 10, 11.
• y 1.70

  James 1.18. 1 John 3.19.
• z 1.71

  Joh. 16.13, 14
• a 1.72

  1 John 3.19.
• b 1.73

  1 John 2.5. 2 John 4.
• c 1.74

  1 John 1.8. & 2.4. 3 John 3.
• d 1.75

  Rom. 15.8. 2 Tim. 2.15.
• e 1.76

  Heb. 10.26. 1 Pat. 1.22. 2 Joh. 4. 3 Joh. 3
• f 1.77

  2 Tim. 4.4.
• g 1.78

  2 Cor. 13.8. 2 Tim. 3.8.
• h 1.79

  Prov. 8.6, 9. Isa. 45.19. Eccles. 12.10.
• i 1.80

  Prov. 22.20, 21 Luke 1.3, 4. Ephes. 4.3, 4. Rom. 15.4.
• k 1.81

  Joh. 5.39.
• l 1.82

  Luke 10.26. Isa. 8.20.
• m 1.83

  Prov. 22.17, 18, 20.
• n 1.84

  John 7.38.
• * 1.85

  Joh 14.28.
• o 1.86

  Act. 2.4. 1 Cor. 2.12, 13.
• p 1.87

  1 Cor. 2.17. & 4.2. 2 Cor. 3.12.
• q 1.88

  Psal. 119.160, 140, 130. Eccles. 12.10.
• r 1.89

  Col. 1.5. Dan. 10.21.
• s 1.90

  Act. 17.11. 2 Pet. 1.19.
• * 1.91

  Gal. 1.6, 9, 12, 20. Heb. 2.4.
• * 1.92

  Rom. 3.4. Eccles. 12.10.
• a 1.93

  Rom. 8.7.
• b 1.94

  1 Cor. 1.18, 19, 20. & 2.5, 6, 41.
• c 1.95

  Jer. 8.9.
• d 1.96

  Job 11.11, 12. Col. 2.18.
• e 1.97

  Job 4.17, 18, 19. Isa. 40.2, 8. Isa. 40.13, 14.
• f 1.98

  Rom. 1.22. 1 Cor. 3.19, 20. Isa. 47.10.
• g 1.99

  Mat. 4.3, 9. Luke 4.2, 11.
• h 1.100

  Mark 1.23, 24. & 3.11.
• i 1.101

  2 Cor. 11.3, 14
• k 1.102

  Act. 16.16, 17, 18. Phil. 1.15, 16. 2 Cor. 11 13, 14, 15.18.
• l 1.103

  1 Joh. 4 1. Col. 2, 8. 2 Thes. 2.2.
• a 1.104

  John 7.18.
• b 1.105

  2 Cor. 10.18.
• c 1.106

  Isa. 44.9.
• d 1.107

  Joh. 5 31, 32.
• e 1.108

  John 5.43. & 7.18. Mat. 24.5 24.
• f 1.109

  Mat. 4. Luk. 4.
• g 1.110

  Gal. 1.8, 16. Rom. 16.25, 26. Act. 17.2, 3. & 18.28. & 26.22, 23.
• h 1.111

  1 Joh. 4.6. 2 Pet. 3.2.
• i 1.112

  Joh. 16.13. & 14.26. Luk. 24.25, 26, 44, 45, 47. Joh. 17.20.
• k 1.113

  Heb. 11.1, 2.
• l 1.114

  Psal. 35.3. Col. 1.17.
• m 1.115

  2 Tim. 3.16.
• n 1.116

  Act. 13.32, 33. & 3.24. & 4.25 28. Rom. 1.1, 2, 3
• o 1.117

  Gal. 3.8. Heb. 3.7.
• * 1.118

  1 John 4.3.
• * 1.119

  1 Joh. 2.22, 23.
• * 1.120

  Col. 1.25, 26, 27
• * 1.121

  Prov. 22.20, 21
• * 1.122

  Gal. 3.8.
• * 1.123

  Psal. 95.7.
• * 1.124

  Heb. 3.7.
• * 1.125

  Heb. 13.5.
• * 1.126

  Exod. 3.6.
• * 1.127

  Mat. 22.31, 32
• * 1.128

  Rom. 15.4.
• * 1.129

  Phil. 31. 1 Joh. 1.3, 4. & 5.13. & 2.20, 26, 27.
• * 1.130

  Hos. 8.12. Joh. 12.47, 48.
• * 1.131

  Gen. 8.21. Jer. 17.9.
• * 1.132

  Prov. 28.26. Isa. 8.20.
• * 1.133

  Rom. 2.17, 24.
• * 1.134

  Gal. 3.4.
• * 1.135

  Exod. 12.48. Ephes. 2.11, 12. Rom. 15.8. Eph. 2.11. Gal. 5.6, 11. & 6.15.
• * 1.136

  Rom. 2.27, 29.
• * 1.137

  Rom. 7.6.
• * 1.138

  Rom. 8.2.
• * 1.139

  Rom. 2.17, 18, 19. & 9.31, 32. & 10.1, 2, 3. Phil. 3.2, 3, 7. John 5.45.
• * 1.140

  Gal. 2.21.
• * 1.141

  Rom. 7.7, 13. 2 Cor. 3 7. Rom. 2.25.
• * 1.142

  Gal. 3.16, 17, 19, 20, 25.
• * 1.143

  Mat. 22.20. John 14.17, 18. & 25.26, 27.
• p 1.144

  1 Cor. 3.5, 6, 7. Gal. 3.2. Eph. 4.21. Act. 11.21.
• q 1.145

  Rom. 10.6, 7, 8. Act. 3.22, 26
• r 1.146

  Joh. 1.14, 16, 17, 18.
• s 1.147

  2 Cor. 3.11. Act. 5.20.
• t 1.148

  John 16.7, 17 Heb. 8.10.
• u 1.149

  Act. 26.18. Rom. 15.16. Eph. 3.7. Col. 1.23.
• w 1.150

  1 Joh. 5.6. Act. 5.32.
• x 1.151

  Joh. 15.26, 27 & 16.7, 8, 13.
• y 1.152

  Rom. 1.16. 1 Thes. 2.13.
• z 1.153

  John 3.6. Rev. 19.10.
• a 1.154

  John 6.32. Act. 13.37, 18.
• b 1.155

  2 Thes. 1.8, 10. 2 Thes. 2.13.
• a 1.156

  Mat. 5.21.22, 39. Mar. 10.3, 9.
• b 1.157

  Isa. 29.14. Mat. 15.1, 9. Mar. 7.1, 14.
• c 1.158

  Mat. 15.13, 14. & 11.19. Rom. 3.4.
• d 1.159

  Neh. 8.14, 15, 16, 17.
• e 1.160

  Mat. 2.5, 6.
• f 1.161

  1 Cor. 3.18, 19, 20. Rom. 3.4.
• g 1.162

  Prov. 26.4. & 14.7. Isa. 36.21
• * 1.163

  Prov. 26.5.
• * 1.164

  Col. 2.17. 2 Pet. 1 16. & 2.1, 2, 18. Jude 12.
• g 1.165

  Mat. 22.29. & Mat. 12.24.
• h 1.166

  Rev. 16.15.
• i 1.167

  Mat. 24.44.
• k 1.168

  Exod. 20.13, 17. Mat. 5.28. Rom. 7.7.
• l 1.169

  1 Cor. 1.17, 16, 15.
• m 1.170

  John 16 26. with 14.16.
• * 1.171

  Rev. 19.10. 1 Joh. 2.20.
• n 1.172

  Act. 2.6. & 8.17. Rom. 8.15. Gal. 4 6.
• * 1.173

  1 Cor. 1.17, 18, 20. & 2.1, 4, 6, 13.
• * 1.174

  Col. 2.8.
• a 1.175

  Mat. 4. & 12. Mar. 3. John 3.14, 18.
• b 1.176

  Mat. 13.13.
• c 1.177

  Heb. 9.8. Joh. 7.39. & 2.22 & 14.26.
• d 1.178

  Mat. 13.20, 51. Mar. 4.14, 34. Luke 8.
• e 1.179

  Luk. 24.27, 47
• f 1.180

  John 14.26. Act. 2.
• g 1.181

  Mat. 5.14, 15. Luke 8.10, 16.
• * 1.182

  Rev. 1.3.
• h 1.183

  1 Joh. 2.2, 3. Col. 3.3, 4.
• i 1.184

  2 Pet. 3.3, 12, 13, 14, 15.
• k 1.185

  Heb. 2.5, 8. & 12.26, 27.
• l 1.186

  Rom. 8.19, 23. 1 Cor. 1, 6, & 15. 2 Cor. 5.1.10. Gal 3.19 Eph. 1.14. & 4.13. Phil. 2.10, 11. & 3.20, 21. Col. 1.20. & 3 4.•• Thes. 3.13. & 4 14, 18. & 5 2. 2 Thes. 1, 7, 10. 1 Tim 6.14, 15. 2 Tim. 2.12, & 4.8. Tit. 2.13.
• m 1.187

  Joh. 8.31, 32 1 Joh. 2.20 27, 28. Prov. 8 9.
• n 1.188

  1 Cor. 15.12.
• o 1.189

  2 Thes. 2.2.
• p 1.190

  2 Tim. 2.18.
• q 1.191

  Joh. 6.44, 45. 1 Cor. 2.9, 15. Prov. 1.5, 7. & 9.10.
• r 1.192

  Mat. 11.25. Act. 4.13.
• s 1.193

  1 Cor. 1.19, 28. & 2.1, 6, 8, 14.
• t 1.194

  Psa. 8.2. Mat. 11.25. & 21.16 Luke 10.21. 1 Cor. 1.26, 27.
• u 1.195

  2 Thes. 2.10, 12. 2 Tim. 3.7.
• w 1.196

  Act. 26.28.
• x 1.197

  Gal. 4.15.
• y 1.198

  Eph. 4.14. Col. 2.8.
• z 1.199

  2 Tim 3.7.
• a 1.200

  1 Thes. 2.13.
• b 1.201

  1 Cor. 15.1, 4.
• c 1.202

  Mat. 2.4, 5, 6.
• d 1.203

  2 Pet. 3.16, 17, 18. Gal. 1.6, 7, 8. 1 Pet. 2.2, 3.
• * 1.204

  Pag. 190. Sect. 2.
• * 1.205

  Pag. 192. Sect. 4.
• * 1.206

  Pag. 3.
• * 1.207

  Page 375.
• * 1.208

  Page 253. Sect. 14.
• a 1.209

  Ezek. 14.1, 8. Numb. 22.12, 1•• John 5.44.
• b 1.210

  Prov. 3.5, 7. & 26.12. 1 Cor. 3.18, 21.
• c 1.211

  Mat. 23.8, 9, 10.
• d 1.212

  Rom. 15.4. Mat. 22.31. Heb. 3.7. & 13.5.
• e 1.213

  Prov. 22.17, 21.
• f 1.214

  Rom. 7.1. 1 Cor. 9.7, 8. & 11.13. & 14.19, 20. 2 Cor. 4.1.
• a 1.215

  Gen. 1.1, 26. & 2.5, 7. Psal. 104.1, 23, 24, 25. & 8.3, 9.
• b 1.216

  Gen. 1.27, 28. & 2.18, 23, 7. 1 Cor. 15.45, 47, 48. Act. 17.26.
• c 1.217

  Gen. 1.26, 27.
• d 1.218

  Ezek. 28.2, 6, 9. Isa 31.3. Gen 1.26, & 27.
• e 1.219

  Prov. 8.22; 30 Phil. 2.6. John 1.1, 2, 3.
• f 1.220

  Psal. 8.5.
• * 1.221

  I Gen. 1.27. Eccles. 7.29. Jam. 2.9. Eph. 4.24. Col. 3.10. II Gen. 1.28. Psal. 8.6, 7, 8.
• * 1.222

  III Gen. 2.17. Psal. 8.3, 8. & 49.12, 20. Rom, 5.12. & 6.23.
• * 1.223

  I Eccles. 7.29. Eph. 4.24.
• g 1.224

  1 Joh. 2.10.
• h 1.225

  Gen. 1.31.
• * 1.226

  II Gen. 1.28, 29, 30. Psa. 104.1, 15, 16, 24. & 8.2.3, 9. & 19.1, 7
• * 1.227

  III Gen. 2.8, 9, 10, 15, 16, 19, 22. & 1.28. & 3.8.
• * 1.228

  IV. Gen. 1.29. & 2.16, 17.
• * 1.229

  V Gen. 2.16, 17.
• i 1.230

  Gen. 1.28. & 18.27. Job 7.17. Psal. 8.4. & 144.3.
• k 1.231

  Job 40.2.
• l 1.232

  Prov. 8.22, 23 Joh. 1.1, 2, 3. & 17.5. Heb. 13.8.
• m 1.233

  Isa. 40.8. 1 Pet. 1, 2, 24, 25.
• n 1.234

  Psal. 8.5.
• o 1.235

  Heb. 2.7.
• p 1.236

  2 Pet. 2.4. Jude 6. Job 4.18, 19.
• q 1.237

  Heb. 1.4, 5, 6, 7, 13, 14. Prov. 8.22, 23. Job 38.3, 7. 1 Tim. 5.21. 2 Thes. 1.7 Mat. 22.30.
• r 1.238

  Luke 20.36.
• * 1.239

  Psal. 8.
• * 1.240

  1 Cor. 15.45, 49.
• * 1.241

  1 Jude 6. 2 Pet. 2.4. Joh. 8.44.
• * 1.242

  Gen. 3.1; 4, 4. 2 Cor. 11.3, 4, 13, 14, 15.
• * 1.243

  Gen. 2.17. & 3.2, 3, 6. Jam. 1.13, 14, 15.
• a 1.244

  Gen. 3.8.
• b 1.245

  Gen. 3.10. Prov. 19.3.
• c 1.246

  Job 31.33. Gen. 3.3, 12, 13.
• d 1.247

  Gen. 2.16, 17. & 3.3.
• e 1.248

  Gen. 1.26, 27, 28, 29. & 2.1, 16.
• f 1.249

  Gen. 3.4, 5, 6.
• g 1.250

  Gen. 3.5.
• h 1.251

  Gen. 2.17. & 3.11.
• i 1.252

  Gen. 3.7, 10.
• k 1.253

  Gen. 1.28. & 2.19. Rom. 5.12.
• l 1.254

  Gen. 2.17. Rom 1.12, 18. 1 Cor. 15.21, 22.
• m 1.255

  Gen, 3.8, 10, 13.
• * 1.256

  I Gen. 3.1, 13. Eccles. 7.29. Rom. 8.6, 7. Col. 1.21.
• n 1.257

  Gen. 3. Heb. 2.14.
• * 1.258

  Rom. 2.15. & 3.19. & 5.12, 18. Gal. 4.4.
• * 1.259

  IV. Rom. 8.20. Deut. 28.16, 24 Eccles. 1.1, 2. Psal. 75.3.
• * 1.260

  V. Numb. 21.21, 22, 24, 31. Judg. 11.13, 15, 21, 25.
• * 1.261

  VI. Rom. 5.12, 18. & 6.23. Gal. 3.10. Deut 27, 26.
• * 1.262

  Rom. 5.12, 18, 19 & 6.23. 1 Cor. 15.49.
• a 1.263

  Exod. 3.14. Rev. 1.4, 8. & 11.17. & 16.5. Heb. 13.8. Mal. 3.6. Jam. 1.17. 1 John 1.5. & 4.8.
• b 1.264

  Psal. 21.8. & 109.4, 5. & 89.36. Prov. 8.22, 23. Psa. 119.68. & 136.10, 20.
• c 1.265

  Isa. 27.4.
• d 1.266

  Hos. 13.6, 9. Jer. 14 8.
• e 1.267

  Gen. 1.31. Job 38.4, 7. Psa. 104 4.31. Act. 15.18.
• f 1.268

  Psal. 146.8.
• g 1.269

  Psal. 11.7.
• h 1.270

  Act. 15.8.
• i 1.271

  Psal. 37.17.
• k 1.272

  Prov. 2.8. Psal. 1.6.
• l 1.273

  Psal. 5.12.
• m 1.274

  Job 4 7, 18. & 36.7. Psa. 34 15. & 37.28. Prov. 8.22.36. with Joh. 14.21. & 17.5.
• n 1.275

  Jude 6.
• o 1.276

  Jude 6. 2 Pet. 2.4. Mat. 25.41 Rev. 20.10.
• p 1.277

  2 Pet. 2.1.4. Jude 5, 6. Deut. 29.18, 19.20.
• * 1.278

  Pag. 13. p 2.
• * 1.279

  1 Joh. 3.8. Joh. 8.44.
• * 1.280

  Page 33.
• * 1.281

  John 13 1.
• q 1.282

  Mat. 26.2.
• r 1.283

  John 12.50.
• s 1.284

  John 16.28.
• t 1.285

  Mat. 28.20.
• u 1.286

  Heb. 2.3 Eph. 2.16, 17.
• w 1.287

  2 Cor. 5.19. Heb. 1.1, 2.
• x 1.288

  Luk. 6 13. John 6.70.
• y 1.289

  2 Cor. 5.18, 19, 20. Joh. 17.8. Prov. 9.2, 3.
• z 1.290

  Joh. 13.2, 18. & 17.11, 12, 13.
• a 1.291

  Vers. 2, 18.
• b 1.292

  Vers. 10, 11. John 15.2.
• c 1.293

  Vers 13.
• d 1.294

  Vers. 14, 17.
• e 1.295

  Vers. 2. John 15.14.
• f 1.296

  Luk. 6.16.
• g 1.297

  Psal. 109.4, 5. Luk. 22.48. Mat. 26.59.
• h 1.298

  John 17.12. Psal. 109.4, 5.
• i 1.299

  Jam. 1.15.
• k 1.300

  Hos. 9.15.
• l 1.301

  Psal 109.3, 4, 5, 6. Act. 1.16, 26.
• * 1.302

  Deut 27.••6. Gal. 3.10.
• * 1.303

  Psal. ••9.7, 12. Mat. 5.7, 18.
• * 1.304

  Gen. 2.17. Rom. 6.23.
• * 1.305

  Psal. 85.10, 11. & 68.20.
• * 1.306

  Mat. 12.29. Luke 11.21, 22 Hos. 13.4.
• a 1.307

  Psal. 49.7, 8. & 50.8, 13. Mic. 6.6, 7. Heb. ••0.1, 4.
• * 1.308

  Eccles. 7.29. Rom. 8.8. Col. 1.21. Jam. 3.6. Mat. 12.29. 2 Cor. 10.4. 1 John 4.4.
• * 1.309

  Iuk. 8.12. 1 Pet. 5.8. 2 Cor. 4.4. 1 Joh. 5.19.
• * 1.310

  Col. 2.14, 15, 16.
• * 1.311

  Isa. 42.1, 8. & 61.1, 2, 3. John 1.9. Act. 13.46. & 5.31, 32.
• * 1.312

  2 Cor. 5.19, 20. Act. 26.18. Joh. 6.44, 45.
• * 1.313

  Tit. 3.4, 5.
• * 1.314

  Rom. 8.25.
• * 1.315

  Gal. 5.17. 1 Joh. 2.16. 1 Pet. 5.8. Jam. 1.14, 15. & 3.2. Heb. 3.12, 13, 19.
• * 1.316

  1 Tim. 2.5, 6. Heb. 7.27. & 19.12, 14, 15. & 10.10, 12, 14. & 12.24. 1 Joh. 1.7, 9. & 2.1, 2. Luk. 5.24. 2 Tim. 4.10.
• * 1.317

  2 Sam. 14.14.
• * 1.318

  Psa. 75.3. Rom. 2.4.
• * 1.319

  1 Cor. 15.45. 2 Cor. 5.17. Rev. 21.5.
• * 1.320

  Col. 1.15, 16, 17, 18. Rev. 3.14. & 21.5. Rom. 11.36.
• * 1.321

  Luk. 3.23, 38. Mat. 1.1, 2, &c. Rom. 1.3. Mat. 1.23. Luk. 1.31, 35. Gal. 4.4. John 1.14.
• a 1.322

  Luke 2.40.
• b 1.323

  Heb. 2.10. & 5.8, 9.
• c 1.324

  Luk. 13.32. & 24.26, 46, 47.
• d 1.325

  Heb. 10.5. Iob. 1.14. Rom. 1.3. 1 Tim. 2.5.
• e 1.326

  Heb. 2.17. & 4.15. Rom. 8.3. Isa. 53 4.
• f 1.327

  Gal. 4.4. Rom. 3.19. Phil. 2.7, 8.
• g 1.328

  2 Cor. 5.21. Gal. 3.13.
• h 1.329

  Gal. 3.10.13. Deut. 21.23.
• i 1.330

  Psal. 85.10.
• k 1.331

  1 Cor. 15 14, 15, 17, 18.
• l 1.332

  1 Cor. 15 4. Rom. 4.25.
• m 1.333

  Heb. 2.14. Col. 2.12, 15. 2 Tim. 1.9.
• n 1.334

  Psal. 85.11.
• o 1.335

  Act. 1.9, 10, 11. Heb. 8.3, 4. & 10.10, 12. & 9.12, 14.
• p 1.336

  Phil. 2.10, 11.
• q 1.337

  Mat. 17.5. Heb. 8.1. & 10.12.
• r 1.338

  Rom. 14.9. Act. 2.34, 36. & 10.36.
• s 1.339

  Col. 1.18, 19.
• t 1.340

  Isa. 42.1, 8. & 61.1, 4. Joh. 1.12. Phil. 2.10, 11. Act. 17.30, 31.
• u 1.341

  1 John 2.2.
• w 1.342

  Rom. 3.25. Act. 10.43. & 26.18.
• x 1.343

  1 Cor. 15.44, 45, 46, 47. Mat. 22.1, 4. Prov. 9.1, 6. Col. 2.9, 10. & 1.28. 1 Cor. 1.30.
• y 1.344

  Mat. 1.23.
• z 1.345

  Joh. 17.4, 5, 9. Col. 3.4.
• a 1.346

  Rom. 5.6, 8. 1 Pet. 3.18. 1 Tim. 1.15. Mat. 9.13. Luk. 5.32.
• * 1.347

  1 Cor. 15.46, 49. Jam. 1.18. Eph. 2.4, 10. 2 Cor. 5, 17.
• * 1.348

  1 Joh 3 5. Phil. 2.6-10. Jer. 50.4, 5, 6. Joh. 17.4, 6, 7. Psal. 68.18.
• * 1.349

  Gen. 1.1. Psal. 33.6. & 75.3. 2 Pet. 3.5-7, 10, 11, 12. Rom. 8. 19, 20, 21. Rev. 21.1-5.
• * 1.350

  Gen. 1. & 2.1, 2. Exod. 20.11. Isa. 65.12, 19. 2 Pet. 3.3-15. Rom. 8.19, 20, 21.
• * 1.351

  Gen. 1.1, 2. Psa. 33.6. 1 Joh. 1.1, 2, 3, 4. Col. 1.15, 16-19.
• * 1.352

  Gen. 1.1, 26.
• a 1.353

  Rev. 3.14.
• b 1.354

  Col. 1.15.
• c 1.355

  Rev. 1.5. Col. 1.18.
• d 1.356

  Joh. 8.56, 58.
• e 1.357

  Rev. 22 16.
• f 1.358

  Rev. 21 6.
• * 1.359

  Gen. 1.3. John 1.4, 5. 2 Cor. 4.6.
• * 1.360

  Gen. 1.28. & 4.1, 2. & 5.3. Rom. 5.19. 1 Cor. 15.48.
• h 1.361

  Rom. 16.7. Act. 2.41, 47.
• i 1.362

  Rem. 5.17. 1 Cor. 15.48. 2 Cor. 5.17.
• * 1.363

  Gen. 3.16.
• k 1.364

  Act. 3.26. & 26.18. with Iob. 5.26. Isa. 53.3. & Iob. 11.25, 26. & 6.54, 55, 56, 57.
• * 1.365

  Rom. 5.12, 18, 9. 2 Cor. 5.14, 15, 17, 18, 19. Phil. 1.10, 11. Gal. 3.26, 29.
• * 1.366

  Rom. 5.14.
• * 1.367

  Heb. 10.1. Col. 2.17. Rom. 16.25, 26. 1 Joh. 1.1, 2, 3.
• * 1.368

  Gen. 3.15. & 22.18. Act. 3.18, 24. Luk. 1.70. 1 Pet. 1.11, 12.
• a 1.369

  Mat. 3.17.
• b 1.370

  Joh. 1.16, 17, 29-34. & 3.27-36.
• c 1.371

  Mat. 17.5. 2 Pet. 1.17, 18.
• d 1.372

  Heb. 8.5.
• e 1.373

  Luk. 1.32, 33, 67-79. & 2.11, 30-34.
• * 1.374

  Joh. 3.16, 17. & 5.17-30. & 6.27-69. & 10. & 12.50.
• * 1.375

  Joh. 14.26. & 15.26. & 16.7-15. Act. 5.32. Eph. 3.5. 1 Joh. 1.1, 2. 2 Tim. 1.10.
• * 1.376

  Act. 5.32. & 13.25-39. Rom. 1.1-5. & 16.25, 26.
• f 1.377

  1 Joh. 5.6, 7, 8, 9, 10. Joh. 3.33. 1 Cor. 1.6. Rev. 1, 2. & 20.4. 2 Tim. 1.8.
• g 1.378

  2 Thes. 1.10. Joh. 17.20.
• h 1.379

  2 Joh. 9.
• i 1.380

  Rev. 19.10.
• k 1.381

  Luk 3 & Joh. 1. 1 Pet. 1.11, 12. 2 Cor. 4.5.
• * 1.382

  Mat. 23.8. 1 Cor. 8.6. Col. 1.18. Eph. 1.22, 23.
• * 1.383

  Col. 1.15, 21.26, 27. 2 Cor. 13.3, 5. 1 Joh. 3.24. Rom. 1.18. 2 Cor. 4.5.
• * 1.384

  Mat. 1, & 2, &c. Luk. 2, & 3, &c.
• * 1.385

  Act. 1, & 2, & 3.
• * 1.386

  Mat. 16.16. Joh. 6 69.
• * 1.387

  Luk. 1.4. John 20.31. Act. 2.36. & 3.13, 16. & 4.11, 12, &c. & 17.2, 3. 1 Joh. 5, 1. Joh. 1.12, 13.
• * 1.388

  Joh. 1.1. Rom. 9.5. Tit. 3.13. Heb. 1. 2 Tim 2.5. Joh. 3.16, 17. Isa. 53. Joh. 5. Luk. 1 31. Joh. 1.14. Rom. 1.1-4. Mat. 16.16. Joh. 14 14, 18. Rom. 5.17, 18. 1 Cor. 86. 1 Pet. 3.18. & 4.1. 1 Joh. 3.16. Act. 20.28. Heb. 2.14.
• * 1.389

  Joh. 10.30.
• * 1.390

  John 14.28.
• * 1.391

  1 Pet 3.22. Heb. 8.1. Col. 2.9.
• * 1.392

  Col. 1. Heb. 1.3.
• * 1.393

  Heb. 5. Isa. 4.2. Cent. 5.10.
• * 1.394

  1 Tim. 1.15. Psa. 11.7. Rev. 15.3. Heb. 7. Act. 3.22. Isa. 42.1, 8. & 61.1 4. Heb. 4.14, 15, 16, & 5.2. & 7.15. & 4.12.
• * 1.395

  2 Sam. 14.14. Job 33.24. Joh. 3.16, 17. 1 Joh. 4.9, 10, 14. Rom. 5.6, 8, 10. Tit. 3.4. Joh. 1.1, 14. & 17.5. & 16.28. Act. 3. Joh. 1.4, 5, 9. Act. 14.17. Rom. 2.4. Isa. 45.22.
• l 1.396

  Psal. 85.11.
• m 1.397

  Act. 3.26. & 26.18.
• n 1.398

  Joh. 6.32.
• o 1.399

  Joh. 6.27, 33, 48.
• p 1.400

  Jam. 1.17.
• q 1.401

  1 Cor. 15.47.
• r 1.402

  Jam. 3.15, 17.18.
• s 1.403

  Act. 3.20.
• * 1.404

  Heb. 9 2, 14.
• a 1.405

  Heb. 9.14.
• b 1.406

  Heb. 9.26.
• c 1.407

  Heb. 10.10.
• d 1.408

  Heb. 10.5, 7.
• e 1.409

  Psal. 22.6. Isa. 53.2, 3.
• f 1.410

  Rom. 8.3. 2 Cor. 5.21. Gal. 3.13.
• g 1.411

  1 Pet. 2.24. & 3.18.
• h 1.412

  Heb. 2.14.
• i 1.413

  1 Cor. 15.3, 4.
• k 1.414

  Heb. 9.12, 14. & 10.5-10, 14.
• a 1.415

  1 Pet. 2.22, 24.
• b 1.416

  Joh. 10.17, 18.
• c 1.417

  Gal. 1.4. Eph. 5.2. 1 Tim. 2.6. Heb. 7.27.
• d 1.418

  Joh. 3 6. Isa. 53 10. Rom. 8.32.
• * 1.419

  Joh. 10.30. 1 Joh. 5 7.
• * 1.420

  Joh. 5.17, 18, 16, 20, 21, 22, 23.
• * 1.421

  Heb. 10.5, 7, 8, 9, 10, 12.
• * 1.422

  Joh. 8 42. & 1 Joh. 5.6.
• * 1.423

  Gal. 4.4.
• * 1.424

  Luke 1.35.
• * 1.425

  John 1.14. Rom. 1.3.
• * 1.426

  Phil. 2.7, 8.
• * 1.427

  Joh. 10.17, 18 1 Pet. 3.18.
• * 1.428

  Joh. 10.18. Eph. 4.9, 10.
• * 1.429

  Heb. 9.14. Psa. 110.1. Heb. 1.13. Heb. 1.3. & 10.12.
• * 1.430

  Heb. 7.9, 10.
• * 1.431

  Rom. 5.18.
• * 1.432

  Rom. 6.23.
• * 1.433

  Rom. 5.19.
• * 1.434

  Vers. 13, 14, 19.
• * 1.435

  Vers. 18.
• * 1.436

  Vers. 14.
• * 1.437

  Joh. 5.22, 27. Rom. 14.8, 9, 10, 12. Joh. 17.1, 2, 5. 1 Joh. 5.11.
• * 1.438

  Isa. 53.11, 12. Phil. 2.10, 11.
• * 1.439

  Rom. 6.23. & 5.15.
• * 1.440

  Joh. 1.4.5.9. Rom. 5.17.
• * 1.441

  Heb. 7.17. & 9.14. & 10.12.
• * 1.442

  Joh. 13.1, 3. & 16.28.
• * 1.443

  Heb. 7.26, 27. & 8.3, 4. & 9 9, 12, 14.
• * 1.444

  Heb. 2.17. & 3.2, 6.
• * 1.445

  Vin. of God's free-grace, c 2. Dise. about the precious blood of Christ, ch. 3. with uncovery of mystcrious deceits, P. 31.
• * 1.446

  Psal. 49.7, 8. & 40.6, 7, 8. with ••. v. 10. ••-20.
• * 1.447

  Disc. of the precious blood of Christ, ch. 8, & 9, & 10. & 11.
• * 1.448

  Joh. 12.48. Phil. 8.10, 11.
• * 1.449

  1 Cor. 5.7. 1 Thes. 5.10. 1 Joh. 3.16. 2 Cor. 5.21. Gal. 3.13. Eph. 5.2.
• a 1.450

  Dout. 5.3. & 9.16. 1 Cor. 4.9. 2 Cor. 3.3. 1 Pet. 4.17. 1 Joh. 2.19. 2 cv. 5.9, 10.
• * 1.451

  Psal. 100.3. v. 1, 3. Psal. 33.8, 9. Roin. 15.10, 11
• * 1.452

  Isa. 48.28, Act. 17.26.
• b 1.453

  Psal. 1 45.8, 9.
• * 1.454

  Tit. 2.11, 12, 13, 14.
• * 1.455

  Act. 17.26, 27.
• * 1.456

  Gen 2.7, 23. & 1.27. Eccles. 7.29.
• * 1.457

  2 Cor. 15.50.
• * 1.458

  Heb. 2.14.
• * 1.459

  Psal. 75.3. Col. 1.17. Psa. 33.6, 7, 8. Rom. 2.4.
• * 1.460

  Act. 17.27, 28.
• * 1.461

  Joh. 1.2, 3, 4.
• * 1.462

  Joh. 1.4, 5, 9. Act. 14.17.
• * 1.463

  Act. 17.30, 31.
• * 1.464

  Rom. 14.9, 10, 11, 12.
• * 1.465

  Luk. 18.11, Isa. 65.5. Tit. 3.3. Rom. 7.14, 24. Act. 14.15. 1 Tim. 1.13, 14, 15.
• * 1.466

  Rom. 5.6, 8. Phil. 3.3, 7, 8, 9, 10. 2 Cor. 5.14.
• * 1.467

  Act. 14.15. Rom. 2.14, 15, 16. 2 Cor. 5.14, 15, 18, 19, 20.
• * 1.468

  1 Cor. 12.2.
• * 1.469

  1 Cor. 6.9, 10, 11.
• * 1.470

  2 Cor. 5. & 20, 21.
• * 1.471

  1 Cor. 15.3.
• * 1.472

  2 Cor. 5.21.
• * 1.473

  Rom. 4.25.
• * 1.474

  1 Cor. 6.11. 2 Cor. 5.18.
• * 1.475

  Heb. 2.11, 14. Luk. 3.38. Act. 17.26.
• * 1.476

  Rom. 17.5. & 15.8.
• * 1.477

  Mat. 1.1.
• * 1.478

  Luk. 3.36, 37, 38.
• * 1.479

  Gal. 4.4. Rom. 3.10, 11.19, 20. & 11.32. Gal. 3.22. 2 Cor. 5.14, 15, 10. Rom. 14.9-12.
• * 1.480

  Heb. 2.6, 7, 14.
• * 1.481

  1 Tim. 2.4, 5, 6, 7.
• * 1.482

  Heb. 9.15.
• * 1.483

  1 Tim. 1.15.
• * 1.484

  Rom. 5.6. 1 Pet. 3.18.
• * 1.485

  Rom. 5.8.
• * 1.486

  Rom. 3.
• * 1.487

  1 Joh. 2.2.
• * 1.488

  Psa. 145.8, 9, 17. & 36.5. 9. Rom. 3.3, 4, 6. Act. 13.39. Rom. 4.5.
• * 1.489

  Rom. 3.21, 22, 23, 24, 25, 26.
• * 1.490

  Universality of God's freegrace to Mankinde.
• * 1.491

  Gal. 5.13. Psal. 45.7.
• * 1.492

  Gal. 1.4. 1 Cor. 15.3. 1 Pet. 3.18. 1 Joh. 3.5. Heb. 10.12. Rom. 3.23. & 6.23. Gal. 3.10. Heb. 9.22, 23. Psal. 40.6, 7, 8 & 49.7, 8. Mie. 6, 7.
• * 1.493

  Isa. 53.5, 6. Rom. 4.25. 1 Pet. 2.24. Heb. 2.14. & 1.3. & 9.12, 14. & 10.12, 14. Eph. 2.13.
• * 1.494

  Isa. 53.4, 5, 6, 7. 1 Pet. 2.24. Psal. 40.6, 7, 12.
• * 1.495

  2 Cor. 5.21. Gal. 3.13.
• * 1.496

  Isa. 53.5. Gal. 3.13.
• * 1.497

  Heb. 1.3. & 10, 12. Col. 2.14, 15. 2 Tim. 1.10.
• * 1.498

  Rom. 3.24, 25. & 5.12, 18.
• * 1.499

  Joh. 1.4, 5, 9, 10, 29. Heb. 2.17. & 7.27.
• * 1.500

  Heb. 4.15. & 5.1, 2, 3, 4.
• * 1.501

  Vers. 5, 6, 7, 8, 9, 10.
• * 1.502

  Heb. 9.7, 8, 12, 13, 14.
• * 1.503

  Heb. 9.9, 23. & 8.3, 4, 5. with 5.1, 2, 3. Heb. 7.26, 27.
• * 1.504

  Rom. 5.12, 18, 19.
• * 1.505

  Gal. 4.4.
• * 1.506

  1 Pet. 2.24. Psa. 40.12.
• * 1.507

  Isa. 53.4, 5. 2 Cor. 5.21. Gal. 3.13.
• * 1.508

  Isa. 53.
• * 1.509

  Heb. 1.3.
• * 1.510

  Eph. 2.15, 16, 17.
• * 1.511

  Col. 1.20.
• * 1.512

  Col. 2.14.
• * 1.513

  2 Cor. 5.18, 19, 20, 21. Rom. 5.11.
• * 1.514

  Heb. 2.17. Eph. 5.26, 27. Heb. 9.14.
• * 1.515

  Joh. 1.4, 5, 7, 8, 9, 10, 11. Prov. 1.23, 24-36. Jer. 6.16, 17. Rom. 2.4. Jer. 13.27. Joh. 13.10, 11. Joh. 1.10, 11, 29. Heb. 2.17. & 7.27. & 9.7.
• * 1.516

  Act. 20.28. Joh. 3.16. Heb. 9.14.
• * 1.517

  1 Tim. 2.5. Heb. 7.24, 25. & 8.1. & 9.15.
• * 1.518

  ••••covery of my∣st••••ous deceits, p. 6, 7, 28. Heb. 9. Discourse of the pr••c••ous blood of Christ, c. 4. p. 21, 22, 23. 2 Cor. 5.18, 19, 20, 21. Mar. 2.10. Luk. 5.24. Act. 5.31, 32, 1 Tim. 2.4, 5, 6.
• * 1.519

  Joh. 1.10, 11, 19.
• * 1.520

  Heb. 12.24.
• * 1.521

  Heb. 10.2.
• * 1.522

  Heb. 9.14. Zach. 13.1. Heb. 10.18, 19, 21, 22, 23. 1 Joh. 1.7, 9. Eph. 5.25, 26, 27.
• * 1.523

  Isa. 53.6, 5, 11, 12.
• * 1.524

  Heb. 2.10.
• * 1.525

  Phil. 2.7, 11. Heb. 5.7, 8, 9.
• * 1.526

  Act. 3.22, 23. Rom. 2.16. Mar. 16.16.
• * 1.527

  Mat. 12.31, 32. Mar. 3.28, 29. Luk. 12.10.
• * 1.528

  Mat. 12.24. Mar. 3, 29.30. Luk. 12.9, 10.
• * 1.529

  Prov. 1.24-31. Jer. 6.16.30. Ez••k. 24.12, 13, 14. Heb. 10.29.
• * 1.530

  Heb. 10.29. & 6.6.
• * 1.531

  Gen. 6.3.
• * 1.532

  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.
• * 1.533

  Rom. 14.9.12. Psa. 2.6, 7, 8, 9.
• * 1.534

  2 Cor. 5.15.
• * 1.535

  1 Cor. 6.19.
• * 1.536

  1 Pet. 2.1. Heb. 8.6.
• * 1.537

  Is. 53.11, 12. Luk. 24.26. Joh. 6.39-40. & 12.24, 31. Rom. 2••6. & 14.9.12. 2 Tim, 4, 1. Pet. 4.5. Phil. 2.9, 10, 11.
• * 1.538

  Heb. 9.12. Eph. 1.14.
• * 1.539

  2 Cor. 5.21.
• * 1.540

  1 Pet. 3.13.
• * 1.541

  Levit. 26.45.
• * 1.542

  Ezek. 20.5, 6, 7, &c.
• * 1.543

  Exod. 3.8, 18. & 6.6, 7, 8.
• * 1.544

  Exod. 32. Ez••k. 20.7, 8, &c. Ps. 78.31. & 106.17-27.
• a 1.545

  Rev. 5.9. Col. 1.13, 19. ••Pet. 2.9.
• * 1.546

  Jude 5.
• b 1.547

  1 Cor. 10.1-11.11.18.
• * 1.548

  Psa. 78.5, 6, 7, 8.
• * 1.549

  Isa. 55.4.
• * 1.550

  Job. 3.17. vers. 14, 15, 18, 19, Ioh. 5.34, 40, 43.
• * 1.551

  Act. 26.18.
• * 1.552

  Joh. 5.21, 22-26, 27.
• * 1.553

  Luk. 24.46, 47.
• * 1.554

  Phil. 2.7, 8, 9, 10, 11. Mat. 27, 28. mat. 28.18, 19.
• * 1.555

  Act. 5.31, 32.
• * 1.556

  Joh. 16.7.
• * 1.557

  Isa. 50.2, 3, 4, 5, 6. Isa. 61.1, 2, 3, 4.
• * 1.558

  Phil. 2.7-10. Heb. 8. Isa. 42.1, 2-8. Mat. 12, 18. & 3.17. & 17.5.
• * 1.559

  Psa. 22.12-22. & 40.9, 10. Joh. 3.14, 15, 16, & 12.31, 32. Isa. 55.4, 5. Isa. 42.7, 8. Joh. 5.25, 26, Isa. 52.15. Heb. 9.14. 1 Pet. 18, 19. Rev. 5.9.
• * 1.560

  Tit. 2.11.13. Rom. 5.8, 10. Col. 1.22, 23. Eph. 5.25, 26, 27.
• * 1.561

  Phil. 2.7-11.
• * 1.562

  1 Joh. 2.1. Heb. 2.17. & 5.1-9. & 7.25, 26.
• * 1.563

  Gen. 3.1, 4.
• * 1.564

  Part 1. ch. 3, & 4, & 5, & 6, & 7, & 8.
• a 1.565

  Pag. 264. Sect. 6.
• * 1.566

  Rom. 14.9.
• * 1.567

  Rom. 5.18.
• * 1.568

  Heb. 5.9.
• * 1.569

  2 Tes. 2.13, 14. 1 Pet. 2.9. par. 1. ch. 7.
• b 1.570

  Pag. 84, 2 Cor. 2.17. & 3.12, 13. & 4.1, 2.
• * 1.571

  Par. 1. ch. 7.
• c 1.572

  In Epist. to his Higness, p. 2.
• d 1.573

  Pag. 168.
• * 1.574

  Par. 1. ch. 7.
• e 1.575

  Pag. 216. Sect. 3.
• * 1.576

  Exod. 28.29, 30. with Numb. 18.1-4, 22, 23. with Lov. 1, & 2, & 3, & 4, & 5, &c.
• f 1.577

  Pag. 216. Sect. 3.
• * 1.578

  Pag. 26.
• g 1.579

  Pag. 217. Sect. 3.
• * 1.580

  Discourse of the precious blood of Christ, c. 4. p. 22, 23.
• * 1.581

  Part 1. ch. 7.
• * 1.582

  1 Cor. 15.45, 46, 46.47. Rom. 5.18 Gen. 3.15. Heb. 2.14. 2 Tim. 1.10. 1 Joh. 5.6, 7, 8.
• * 1.583

  Gen. 22.18. Gal. 3.13, 14, 16. Gen. 7 5 6 7. Is. 53.8. & 9.6. Ioh. 10.58. Rom. 9.7, 8. Act. 13.32, 33. Is. 9 6. Is. 49.1, 2, 3 8. Hos 12.4. Heb. 5.7 9. Mat. 6.6. Joh. 4.42.
• * 1.584

  Jam. 1.13. 1 Cor. 5.17. Rev. 3.14. Rev. 5.1. Col. 1.18. Is. 42.1 Rev. 1.18. Tit. 3.5, 6. Rev. 1.11, 17. & 22 5, 6, 7.
• * 1.585

  Is. 23.16. Heb. 6.1. Is. 32.2. 1 Pet. 2.3, 4, 5. 1 Cor. 3.11. Act. 4.11, 12. Eph. 2.••8. Joh. 14.6. & 10.7, 9.
• * 1.586

  Heb. 6.1.
• * 1.587

  See the eight first Chapters of this par. 2.
• * 1.588

  Psal. 119.160.
• * 1.589

  Luk. 24.26, 44, 46, 47. Col. 1.15, &c.
• * 1.590

  Gen. 3.15. & 12.3. & 22.18. Joh. 1.1, 2, 3, 4, 5, 7, 8, 9. 1 Joh. 2.1, 2, 3.
• * 1.591

  Joh. 3.14, 15, 16, 17. Mar. 1.14, 15. 1 Cor. 15.3, 4 2 Cor. 5.19, 20. Act. 2, & 3, &c.
• * 1.592

  Mat. 1.1. Mar. 1.1. Luk. 1.1, 2, 3, 4.
• * 1.593

  Joh. 20.31.
• * 1.594

  Gal. 3 1. Rom. 10.8, 9. & 4.24, 25. Psa. 119.130. Joh. 3.16. 1 Ioh. 4.9, 10. Tit. 3.4, 5, 6. Rom. 5.8, 10. Phil. 3.7, 8, 9. 1 Joh. 2.20, 21, 27, 28.
• * 1.595

  Heb. 5.12. & 6.1, 2.
• * 1.596

  Rom. 8.3. Gal. 2.21. Heb. 9.22. & 10.4.7. Psal. 40.7, 8. & 49.7, 8.
• * 1.597

  Joh. 1.14. Rom. 4.25. 1 Pet. 2.24 1 Tim 2.6. Heb. 10. & 9.14.
• * 1.598

  Heb. 10.10, 12. & 8 1. Mat. 17.5. & 28.18. Rom. 14.9.
• * 1.599

  1 Joh. 2.2. & 4.14. Joh. 19. & 3.14, 15, 16, 17.
• * 1.600

  Isa. 42.1, 2. Act. 3.22, 23, 24. & 26.17, 18. Joh. 3.6.
• * 1.601

  Joh. 5.28, 29. Rom. 2.16. & 14.9, 12. 2 Cor. 5.10.
• * 1.602

  Heb. 5.12. & 6.1, 2, 4, 5.
• * 1.603

  Isa. 29.11. Rom. 1.5. & 16.26. Jude 3.
• * 1.604

  Joh. 20.31. Luk. 1.1, 2, 3, 4. Eph. 3.3, 4. Ioh. 3.14, 15. Heb. 2.2. Col. 1.28. 1 Cor. 1.30. Rom. 1.16, 17.
• * 1.605

  Isa. 55.4. 1 Joh. 4.9, 10, 14. Eph. 2.13-18. 2 Tim. 1.10.
• * 1.606

  Isa. 55.1-4. Mat. 11.27, 28. Rev. 22.17. Isa. 45.22, Heb. 2.2.
• * 1.607

  Tit. 2.14. & 3.4.
• * 1.608

  Heb. 5.12. & 6.1, 2.
• * 1.609

  2 Cor. 5.14, 15, 19.20, 21. & 6.1, 2. Isa. 28.12, 26. Rom. 5.1, 2.5, 8, 9, 10, 11. & 8.32-35. Heb. 9.28. Tit. 2.11, 14. & 3.4.
• * 1.610

  Tit. 2.14. & 3.4, 5, 6, 7.
• * 1.611

  Tit. 3.8. & 3.11, 12, 13, 14.
• * 1.612

  1 Joh. 2.19, 20, 21, 27, 28.
• * 1.613

  1 Cor. 1.17, 18, 21, 23, 24.
• * 1.614

  Isa. 28.12, 14. & 29.10, 11. Psal. 118.22. Mat. 21.42. Act. 4.11.
• * 1.615

  Rom. 3.25, 26. 1 Joh. 2.2.
• * 1.616

  Isa. 28.12, 16.
• * 1.617

  Act. 10.36, 39, 40, 42, 43. Joh. 3.14-17. Luk. 24.45, 46, 47, 48. Joh. 15.4, 5, 6, 7.
• * 1.618

  Joh. 15.26, 27. Act. 5.31, 32.
• * 1.619

  Joh. 16.7, 8, 9, 10, 11. 1 Joh. 5.9, 10, 11. Isa. 55.4. Joh. 5.37-40. & 15.22.
• * 1.620

  Heb. 9.7, 12, 14 & 10.1-11, 12, 14.
• * 1.621

  Meb. 2.14. Col. 2.14, 15, 16. Col. 2.3, 16. Mat. 28.18. Joh. 5.27, 29.
• * 1.622

  Isa. 45.21, 22, 23. Phil. 2.9, 10, 11. 2 Thes. 2.10.
• * 1.623

  Joh. 16.13, 14, 15. & 14.26. & 15.26, 27. with Luk 24.46, 47. & 10.3, 7, 9.
• * 1.624

  Act. 2.32-38. & 3.15-26. & 10.36-43. & 13.23 47. 2 Cor. 13.14-21.
• * 1.625

  1 Cor. 2.1, 2.
• * 1.626

  1 Cor. 1.18, 19, 20.24.
• * 1.627

  Mat. 28.19. Mar. 6.15. with Iuk. 24.46, 47, 48. Rom. 4.11. with Col. 2.11, 12. Rom. 6.3-8. 1 Cor. 12.13. Gal. 3.13, 14, 27.
• * 1.628

  Heb. 10.18, 19, 20. Joh. 10.7, 9. & 14.6. Eph. 2.13 18.
• * 1.629

  Prov. 14.7. 1 Pet. 4.11. 1 Joh. 2.20, 21, 27, 28. 2 Tim. 2.15.
• * 1.630

  Isa. 28 9, 10, 11, 12, 14, 16, 17. with c. 29.9, 12, 12, 14, 15.
• * 1.631

  Jer. 5.31. & 8.8, 9.
• * 1.632

  Isa. 28.12, 13, 14, 16, 17.
• * 1.633

  Isa. 29.9, 10, 11, 12, 13, 14, 15, 16, 17. Prov. 14.7. & 19.27. Jer. 23.16, 17, 28, 29 Mat. 15.1 Cor. 1.18, 19-24. Rom. 1.16.
• * 1.634

  1 Tim. 2.5, 6.
• * 1.635

  Rom. 2.4, 5.
• * 1.636

  Gal. 3.20.
• * 1.637

  Joh 9.33, 1 Sam. 2.25.
• * 1.638

  2 Isa. 42.1-7. & 45.22. & 49.6, 8. & 55.5. & 61.1, 2, 3. Joh. 1.4, 5, 7, 8, 9, 10, 11. Rom. 2.4, 5.
• * 1.639

  Luk. 13.8, 9.
• * 1.640

  Joh. 8.23. Joh. 1.29.
• * 1.641

  Isa. 53.12.
• * 1.642

  Luk. 23.34.
• * 1.643

  Amos 7.2, 3, 4, 5, 6. Luk. 24.47. Act. 2.38. & 3.26. & 5.31, 32.
• * 1.644

  2 Pet. 3.9. Rev. 2.21. 2 Pet. 3••••5.
• * 1.645

  Heb. 9.28.
• * 1.646

  2 Pet. 2 24. Col. 2.14. Rom. 4.25 Heb. 9.14. 1 Ioh. 2.1. Rom. 6.9.
• * 1.647

  Levit. 16.9, 10, 20, 21, 22. 1 Cor. 15.17. Rom. 4.25
• * 1.648

  1 Joh. 1.7, 9.
• * 1.649

  Exod. 28.29, 30.
• * 1.650

  Levit. 10.17.
• * 1.651

  Numb. 18.1, 2, 3, 4, 5-22, 23.
• * 1.652

  Heb. 9.24 Iob 5.29. Heb. 2.17. & 4.15. & 5.1-9.
• * 1.653

  Heb. 9.24.
• * 1.654

  Isa. 43.22, 23, 24.25. Amos 2.13.
• * 1.655

  Compare Rom. 5.12, 15, 18, 19. with Rom. 3.23. 1 Tim. 2.6.
• * 1.656

  Etcles. 9 4, 5. 1 Tim 2.5. Isa. 53.12.
• * 1.657

  Heb. 7.
• * 1.658

  1 Tim. 2.5, 6.
• * 1.659

  Joh. 1.4, 5, 7, 8, 9. Act. 10.36. Mat. 28.18.
• * 1.660

  Joh. 17.15, 20.23.
• * 1.661

  Heb. 9.
• * 1.662

  Heb. 8.2.6.
• * 1.663

  Heb. 12.24 Heb 9.14, 15.
• * 1.664

  Compare 1 Joh. 5.7, 9. with 1 Joh. 2.1, 2.
• * 1.665

  Joh. 10.9. & 14.6. & 16.23. Eph. 2.18. Heb. 10.18, 19 & 7.17.24, 25.
• a 1.666

  1 Pet. 1.2. & 2.3, 4, 5. 2 Thes. 2.13.
• b 1.667

  Heb. 5.9.
• c 1.668

  Joh. 6.37-40. & 17.3. & 11.25, 26.
• * 1.669

  Heb. 7.23, 24. Rom. 6.9, 10. Rev. 1.18. & 2.8. Psal. 120. Joh. 6.37-40.
• * 1.670

  Joh. 11.42. & 14.16. Psa. 20.3, 4. Joh. 17.24.
• * 1.671

  Heb. 12.2. Joh. 5.25. 1 Pet. 2.3, 4, 5. 1 Cor. 15.44, 45. Joh. 7.37, 38. Joh. 14.19. Rom. 5.10.
• * 1.672

  Joh. 14.16. & 17.24. Psal. 20. & 65.4. Mat. 7.11. Luk. 11.13.
• * 1.673

  1 Joh. 1.7, 9. & 2.1, 2. Phil. 4.7. Rom. 5.1, 2.
• * 1.674

  Heb. 6.20. & 9.24. 1 Cor. 1.30-31.
• * 1.675

  Joh. 14.21, 23. Heb. 9.13, 14. & 10.14. Col. 1.22, 23. Eph. 5.25, 26, 27.
• * 1.676

  Heb. 9.15. & 8.2, 6, 10. Rom. 8.23. Joh. 14.16, 17, 18, 26. & 15.26, 27. Act. 5.31, 32. Joh. 16.13, 14, 15. 1 Pet. 2.7. 2 Cor. 3.3, 13. Heb. 3.10, 11.
• * 1.677

  Rom. 16.20. 1 Joh. 4.4. & 5.4, 5. Rom. 5.1-3. & 8.14, 15, 16. Gal. 5.22. Phil. 1.9, 10. 1 Pet. 2.5. Ioh. 7.38, 39. Rom. 8.26. Ezek. 36.37. 2 Sam. 7.27.
• * 1.678

  Rev. 8.3. Joh. 14.16. & 16.22. 1 Pet. 2.5, 6, 7, 9.
• * 1.679

  Joh. 17.9.13. 2 Cor. 5.18, 19, 20. 1 Cor. 3.5, 6, 7. & 4.1. Phil. 2.14, 15. Eph. 4.7, 8-12-16. Joh. 15.5, 8, 16. 1 Pet. 1.8.
• * 1.680

  Joh. 14 2, 3. 1 Pet. 1.4, 5.
• * 1.681

  Joh. 14.16, 17, 18.
• * 1.682

  Rom. 8.26, 27.
• * 1.683

  1 Tim. 2.4, 5, 6.
• * 1.684

  Psa. 2.3, 4, 5. 2 Thes. 1.8. & 2.8, 10, 12.
• * 1.685

  Heb. 5.9. Joh. 1.12.
• * 1.686

  Isa. 23.16.
• * 1.687

  Isa. 50.5, 6. Rom. 5.6, 8.
• * 1.688

  Act. 2.24. Rom. 1.4. Col. 2.14, 15.
• * 1.689

  Joh. 16.10. Psa. 110.1. Act. 2. Mat. 17.5. 2 Pet. 1.16, 17.
• * 1.690

  Rom. 3.10, 19, 20, 25. Act. 14.17. Rom. 2.4. 1 Tim. 1.15, 17. Isa. 42.1-10. & 45.21-23. Prov. 1.22, 23. & 9.4, 5, 6. Joh. 6.33, 37.
• * 1.691

  Rom. 1.16 1 Cor. 1.18, 24. 1 Thes. 2.13. Rev. 5.9. 1 Pet. 1.4. Phil. 3.7, 8, 9. Rom. 7.25. & 8.2. Rom. 5.1-5. Eph. 2.18. 1 Joh. 4.4. & 5.4, 5. 2 Cor. 1.9, 10. 2 Tim. 4.17, 18. Col. 3.4. Isa. 43.10, 11, 12. Joh. 3.33.
• * 1.692

  Hos. 11.3, 4. With Isa. 32.2, 3. & Joh 33.1-7, 13-29.
• * 1.693

  Psa. 2.3, 4.
• * 1.694

  Jer. 10.20, 21. Cant. 1.3. Joh. 6.44, 45. Col. 3.19. Psa. 118.17. & 86.11, 12.
• * 1.695

  Job. 1.29. 1 Tim. 2.5. Heb. 9.15.
• * 1.696

  Joh. 3.26, 27, 30, 31, 32-36. & 5.35, 36 Act. 1.5, 22. & 10.41, 42. & 18.26, 28.
• * 1.697

  Joh. 3.14, 15.
• * 1.698

  Joh. 6.40. 1 Cor. 3.4, 5, 6. & 4.1. 2 Cor. 3.3, 18, Joh. 3.26-36. Mat. 23.8, 9, 10. 2 Cor. 4.5, 6, 7. Isa. 42.1-10. Act. 5.31.
• * 1.699

  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.
• * 1.700

  1 Cor. 12.2.
• * 1.701

  Pag. 217. Sect. 3.
• * 1.702

  1 Joh. 5.13.
• * 1.703

  2 Thes. 2.13.
• * 1.704

  2 Pet. 2.5, 9.
• * 1.705

  Psa. 102.17, 23.
• a 1.706

  Deut. 18.18. Psal. 16.10. & 40.6-9. Isa. 53. 1-10. Zach. 9.9. Psa. 68.18.
• * 1.707

  1 Joh. 4.3. 2 Joh. 7. 1 Joh. 42.
• b 1.708

  Col. 3.4. Rev. 11.17, 18.
• c 1.709

  Zach. 14.1-5.
• d 1.710

  Mal. 4.1, 2.
• e 1.711

  Isa. 9.7.
• f 1.712

  Mat. 16.27.
• g 1.713

  Mat. 24.30. Mar. 13.26. Luk. 21.26.
• i 1.714

  Joh. 14.3.
• k 1.715

  Mat. 25.64. Mar. 14.62. Luk. 22.69.
• l 1.716

  Luk. 1.32, 33.
• m 1.717

  Act. 1.11.
• n 1.718

  Act. 3.20, 21.
• o 1.719

  1 Thes. 4.16.
• p 1.720

  Heb. 9.28.
• q 1.721

  Rev. 22.20.
• r 1.722

  1 Cor. 1.7. Phil. 3.20, 21. 1 Thes. 1.10.
• s 1.723

  2 Tim. 4.8.
• * 1.724

  Mat. 24.27, 44. Mar. 13.36. 1 Thes. 5.2, 3. Rev. 16.15. 1 Cor. 15.52.
• * 1.725

  Mat. 24.30. Mar. 13.26. Luk. 21.27. Rev. 1.7. Mat. 24.27.
• * 1.726

  2 Thes. 1.7. Zach. 4.5.
• * 1.727

  1 Thes. 4.14, 15, 16.
• * 1.728

  1 Cor. 15.52, 53. 1 Cor. 15.23, 24.
• * 1.729

  Rev. 10.6, 7. Rev. 8.2, 6 Rev. 11.15. 1 Cor. 15.24, 25.
• * 1.730

  26, 28.
• * 1.731

  Rom. 2.16. Joh. 5.26, 27, 28.
• * 1.732

  Act. 24.15. Isa. 26.19. 1 Thes. 4.14. Luk. 14.14. Joh. 5.24.
• * 1.733

  Rev. 20.5, 6.
• * 1.734

  Joh. 6.39.
• * 1.735

  1 Cor. 15.24.
• * 1.736

  Dan. 7.12. Isa. 60.12.
• * 1.737

  Rom. 9.28. Mal. 4.1. Jude 14, 15. 2 Pet. 3.7, 10. 2 Thes. 1.8, 9. Isa. 9.4, 5, 6. & 11.4. Psa. 72.4.
• * 1.738

  Psal. 82.1, 2, 3, 4. & 2.10, 11.
• * 1.739

  Psal. 75.4, 5, 6, 7. Psal. 82.5.
• * 1.740

  Isa. 59.16. & 50.2, 3.
• * 1.741

  Psal. 82.7, 8. Isa. 13.6, 7.11.
• * 1.742

  Isa. 13.13. Heb. 12.26. Hag. 2.6. Zach. 13.2-6. Rev. 19.20. 1 Cor. 13.8, 9-12. Jer. 31.34. 2 Thes. 1.7, 8 Mat. 13.41.
• * 1.743

  Psal. 149.5, 6, 7, 8, 9.
• * 1.744

  Mal. 4.3.
• * 1.745

  Zach. 14.1, 2-6. Rev. 19.11-21. 2 Pet. 3.5, 6, 7, 8-10.
• * 1.746

  Act. 3.19, 20.
• * 1.747

  Rev. 21.7, 5.
• * 1.748

  2 Pet. 3.12, 13.
• * 1.749

  Isa. 65.12, 15, 17.
• * 1.750

  Rom. 8.19, 20, 21, 22. Heb. 2.5, 6. with Psal. 8.4, 5, 6, 7, 8. Rom. 4.13. Heb. 11.16. Isa. 58.12.
• * 1.751

  Rev. 11.18. Luk. 14.14. Joh. 14.3. 2 Tim. 2.12. Rev. 1.5. & 5.10. Luk. 22.28, 29, 30. Mat. 19.28, 29.
• * 1.752

  Rev. 21.1, 2.
• * 1.753

  Heb. 12.22, 23, 24. Gal. 4.26. 1 Cor. 15.51, 52, 53, 54. 1 Thes. 4.15, 16, 17.
• * 1.754

  Rev. 21.3, 4, 5, 6, 7. Zach. 14.9. Psal. 72.8.
• * 1.755

  Rev. 5.10. Psal. 37.9, 10, 11.
• * 1.756

  Jer. 3.17.
• * 1.757

  Isa. 24.23.
• * 1.758

  Isa. 33.17, 20, 21
• * 1.759

  Isa. 52.1.
• * 1.760

  Rev. 21.10, 11-27. Isa. 2.3. Mic. 4.2. Isa. 62.7. Ezck. 38.35. Psal. 122.5. Mat. 19.28.
• * 1.761

  Luk. 1.32. Rev. 3.21. Rev. 22.14.19. Gen. 13.14-17. Heb. 11.9. 1 Chron. 16.16, 17, 18. Psal. 105.8, 9, 10, 11. Isa. 14.2. Zech. 12.6. & 14.10. Isa. 61.7.
• * 1.762

  Zech. 14.9.
• * 1.763

  Psal. 72.8, 9, 10, 11.
• * 1.764

  Dan. 7.14, 27.
• * 1.765

  Rev. 2.26.
• * 1.766

  1 Cor. 6.2.
• * 1.767

  1 King. 8.18, 19, 20. 2 Sam. 7.12, 16. Psal. 132. 11-18.
• * 1.768

  Jer. 23.5, 6.
• * 1.769

  Jer. 33.14, 15, 16, 17.
• * 1.770

  Isa. 16.5. Isa. 9.6, 7.
• * 1.771

  Act, 20.30, 31. Lub. 1.32. Act. 〈…〉〈…〉 & 13.36, 37. & 3.19, 20, 21.
• * 1.772

  2 Eam. 8.18. 1 Chron. 27.23. 〈…〉〈…〉 33, 34. & 〈◊〉〈◊〉 8.1. & 29.6. Isa. 61.5. & 14.1, 2.
• * 1.773

  Mat. 22.30. Mar. 12.25. Luk. 20.35, 36. Rev. 5.10. & 1.6. & 1.10. 2 Tim. 4.8.
• * 1.774

  1 Cor. 15.41, 42. Mat. 20.23. Mar. 10.40. 〈◊〉〈◊〉 17.5, 6. 〈◊〉〈◊〉 105.9-14. Heb. 11.10, &c.
• * 1.775

  Dan. 12.13. Hag. 2.23. Mat. 19.28. Rev. 2.26. 1 Cor. 6.2. Luk. 19.17, 19. Mat. 25.21, 23.
• * 1.776

  Isa. 19.21, 22-25. & 66.29.24 Amos 9.12-15. Zech. 2.6-13. Heb. 4.3-10. Rev. 21.24. Isa. 61.5, 6. & 60. Rev. 21.27. Zech. 14.16-19. Rev. 20.8, 9.
• * 1.777

  Isa. 14.3. & 51. 11. Jer. 3.12, 13, 14. Psal. 121.5, 6, 7, 8. Isa. 25.8. Rev. 7.15. & 21.4.
• * 1.778

  Jer. 31.33, 34. & 32.38, 39, 40. Ezek. 11.19, 20. & 36.26, 27
• * 1.779

  Zech. 3.11. Psa. 106.4, 5.
• * 1.780

  Zech. 3.9, 13.
• * 1.781

  Psa. 72.16. Isa. 11.6, 7, 8, 9. & 2.4. Mic. 4.3, 4, 5. & 5.5. Zeth. 6.12, 13.
• * 1.782

  Zech. 12.8. Zech. 12.9. Rev. 20.8, 9.
• * 1.783

  Isa. 54.9, 10. Jer. 31.35, 36. & 33.25.
• * 1.784

  Rev. 21.23, 25. Isa. 30.26. Psa. 8.3, 4. Psa. 72.7, 17. Rev. 20.5, 6.
• * 1.785

  Isa. 63.18, 19.
• * 1.786

  Isu. 65.22.
• * 1.787

  Rev. 9.6. & 10.6, 7.
• * 1.788

  Mar. 25.31-46.
• * 1.789

  Rev. 20.11-15.
• * 1.790

  2 Cor. 15.28.
• * 1.791

  Eph. 3.17, 18, 19.
• * 1.792

  2 Cor. 5.7. 1 Cor. 13.8 13. Rom. 8.24, 25. 1 Joh. 3.2. & 4.7, 12. 1 Cor. 15.28.
• * 1.793

  Mar. 13.32, 33, 34, 35.
• * 1.794

  Rev. 1.1, 2.
• * 1.795

  Luk. 24.26, 27, 44, 45.
• * 1.796

  Joh. 14.26. & 15.26. & 16.13, 14, 15. Rom. 16.25, 26. 1 Joh. 2.27.
• * 1.797

  Rev. 16.15. Mat. 24.42, 43, 45. Mar. 13.35, 37. Luk. 21.34, 35, 36.
• * 1.798

  Eccl. 9.10. & 11.3. Joh. 5.28, 29.
• * 1.799

  Eccles. 3.21. & 12.7. Rev. 6.9. Luk. 16.22. 2 Cor. 5.8. Phil. 1.23. 1 Pet. 3.19. Rom. 14.12. 2 Cor. 5.10. Eccles. 9.5, 6.
• * 1.800

  Mat. 24.4-30. Mar. 13.5-26. Luk. 21.8-27.
• * 1.801

  Rom. 11.25. with Luk. 3.8. Rev. 2.21 Gen. 15.16. Rev. 14.15, 18.
• * 1.802

  Rev. 17, with 16, & 18.
• * 1.803

  Rev. 19.
• * 1.804

  Dan. 12.11, 12.
• * 1.805

  Dan. 9.1, 2, 3, &c.
• * 1.806

  Rev. 6.9, 10, 11.
• * 1.807

  Gen. 17.24. & 25.26. & 47.9. Heb. 11.9. Exod. 12.40, 41. Gal. 3.17.
• * 1.808

  Isa. 11.11, 12.16.
• * 1.809

  Isa. 12.
• * 1.810

  Isa. 11.15, 16.
• * 1.811

  Rev. 16.12.
• * 1.812

  Ezek. 20.34, 38.
• * 1.813

  Isa. 49.22.
• * 1.814

  Zech. 14.1, 2.
• * 1.815

  Dan. 12.2.
• * 1.816

  Mal. 4.5, 6. Isa. 31.8, 9. Isa. 66.19, 20.
• * 1.817

  Zech. 14.3, 4, 5.9.
• * 1.818

  1 Cor, 10.18. & vers. 1.6 11.
• * 1.819

  2 Pet. 3 6.
• * 1.820

  2 Pet. 3.5.7.
• * 1.821

  2 Thes. 2.2.
• * 1.822

  2 Tim. 2.18.
• * 1.823

  1 Cor. 4.8.2 Thes. 4.14, 15. Heb. 11.40.
• * 1.824

  2 Cor. 11.2, 3, •• 2 Pet. 3.18, 19. 1 Ioh. 2.22. Prov. 30.13.
• * 1.825

  Mat. 24.5, 23, 24.
• * 1.826

  Mar. 13.6, 21, 22.
• * 1.827

  Isa. 52.6. 1 Joh. 5.19, 20. & 2.20, 27.
• * 1.828

  Part 1. ch. 7.
• * 1.829

  2 Cor 10.3, 4. Phil. 1.7-9. 2 Cor. 4.11, 12, 13, 14. 2 Cor. 1.7. Gal. 2.20. 2 Pet. 2.13-16. 1 Cor. 9.19-23.
• * 1.830

  1 Joh. 5.4, 5. Rev. 12.11. 2 Tim. 1.12. Act. 9.4, 5. Col. 1.24.
• * 1.831

  Col. 3.4. 2 Thes. 1.7, 10. Rev. 11.15, 18.
• * 1.832

  Psa. 75.2. & 72.4. Psa. 39.12. 2 Sam. 23.5. Heb. 4.7, 8, 9, 10. Heb. 11.9, 10, 16. 1 Thes. 1.9, 10.
• * 1.833

  Joh. 18.36. Psa. 2.6, 9. Dan. 2.44. & 7.13, 14. Ezek. 24.13. Luk. 1.32. Dan. 7.27. 2 Tim 4.8. Rev. 2.26.
• * 1.834

  Psal. 83.15, 16, 17, 18. Prov. 24.17.
• * 1.835

  Prov. 16.4. 1 Sam. 24.13.
• * 1.836

  Isa. 63.1, 2, 3, 4.
• * 1.837

  Isa. 9.5, 6, 7. Rev. 19.11.12-21. & 20.1-4.
• * 1.838

  Heb. 1.40. 1 Thes 4.14 18.2 Thes. 2.1, 2.
• * 1.839

  Dan. 12.4. & 1••.32-35. Mat. 24 12.
• * 1.840

  2 Thes. 2.8. Rev. 19.11, 20.
• * 1.841

  Col. 3.1, 2, 3, 4. Phil. 3.20, 21.
• * 1.842

  Ezek. 11.18, 19. Eph. 5.27. Act. 3.19, 20. 1 Cor. 1.8. Mal. 3.17, 18. Rom. 8.19-23.
• * 1.843

  Col. 3.4. Phil. 3-20. 1 Joh. 3.2.
• * 1.844

  Rom 8.18.2 Cor. 4.17, 18. 2 Tim. 4 8.
• * 1.845

  Mat. 28.19, 10. 1 Cor. 11.2, 26. 1 Tim. 6.13, 14. 2 Tim. 4.1, 2, 3, 4, 5 8.
• * 1.846

  Rom. 8.23. 1 Cor. 1.7. Jude 21.
• * 1.847

  1 Cor. 2.2.
• * 1.848

  1 Cor. 15.3, 4, 5.
• * 1.849

  1 Jo. 4.9, 10. Vers. 14. Ioh. 3.14, 15, 16, 17.
• * 1.850

  Joh. 3.16.
• * 1.851

  Rom. 3.9, 25. & 5.6, 8, 9, 10. 2 Cor. 5.20. Eph. 2.16, 17.
• * 1.852

  Rom. 5.1-5. 1 Pet. 1.2. 2 Thes. 2.13. Heb. 9.14.
• * 1.853

  Rom. 3.22, 24, 25, 26, 27. & 4.5, 23, 24, 25. & 5.1-11.
• * 1.854

  1 Joh. 4.9.10.
• * 1.855

  Tit. 3.4. 2 Cor. 3.18. Phil. 3.7, 8.
• * 1.856

  Gen. 3.15.
• * 1.857

  Gen. 3.1.14, 15.
• * 1.858

  Rev. 12.9. & 20.2. & 8.13. & 9.12. & 11.14-18.
• * 1.859

  Gen. 3.16, 17. Rom. 5.18. Heb. 9.27.
• * 1.860

  Gen. 3.15. Psal. 49.7, 8. Isa. 7.14. Mat. 1.22, 23. Luk. 1.30, 34, 35. Gal. 4.4 Mat. 1.1. Rom. 1.3. Gal. 3.16. 1 Joh. 3.5, 8. Heb. 2.14.
• * 1.861

  Gal. 3.16, 29. Isa. 53.8, 10, 11. Psal. 72.7, 8, 9, 14. & 89.29, 36
• * 1.862

  Luk. 24.26, 46, 47.
• * 1.863

  Heb. 2.14. Col. 2.14, 15. Psal. 63.18, 21. Rev. 12.11. Act. 14.22. Gen. 3.15.
• * 1.864

  Rev. 2.8, 9. &c Mat. 13.25, 28 1 Pet. 5.8. Joh. 8.41, 44. Gen. 3.15. Jude 4. Rom. 5.14. Eph. 5.31, 32. Col. 2.14, 15. Eph. 2.16. Joh. 16.11. Psal. 68.18. 2 Cor. 4.4. 1 Joh. 5.8. Phil. 2.10, 11. Isa. 45.23. Gen. 3.15. Jude 14, 15.
• * 1.865

  Joh. 1.18.4-9. Heb. 1.1, 2. 1 Joh. 1.1, 2, 3. & 3.5.
• * 1.866

  Gen. 3.15. Col. 3.3, 4. 1 Ioh. 3.22.
• * 1.867

  Gen. 3.14, 15. Iude 6. Gen. 3.16, 17, 18, 19. Rom. 5.12, 18.
• * 1.868

  Gen. 3.15. Isa. 50.5, 6, 7, 8, 9, 10. Ioh. 17.2.
• * 1.869

  2 Cor. 1.19, 20.
• * 1.870

  Tit. 1.2, 7. 1 Ioh. 5.11. Gal. 3.17. Ioh. 1.12. 1 Ioh. 5.12. Isa. 49.8.
• * 1.871

  Rom. 8.32. Gal. 3.13, 14, 15, 16, 26, 29. Isa. 9.6. & 53.8, 10.
• * 1.872

  Rev. 22.15. Ioh. 8.56, 58.
• * 1.873

  Psal. 75.3. Col. 3.17, 18. Joh. 1.3, 4, 5. Heb. 1.2. 1 Cor. 8.6. Psal. 19 1, 2, 3, 4, 5, 6. Rom. 1.19, 20, 21. Act. 14, 17. Deut. 4.19. Psa. 147.15, 16, 17.18. Psa. 145.8, 9, 17. Jer. 5.21, 24. Heb. 11.6. Rom. 2.4. Rom. 10.18. Col. 1.23. Act. 4.17.
• * 1.874

  1 Ioh. 2.7, 8. & 1.1, 2, 3.
• * 1.875

  Gen. 5, & 6.
• * 1.876

  1 Pet. 3.19, 20. Gen. 6.3.
• * 1.877

  Rom. 2.4. Psal. 36.6, 7. Ioh 33.14, 15, 24, 29.
• * 1.878

  Gen. 15.
• * 1.879

  Gen. 9.27.
• * 1.880

  Job 19.25, 26, 27.
• * 1.881

  Job. 8.8, 10.
• * 1.882

  Iob 15.10.
• * 1.883

  Iob 25, & 26, & 27. Iob 4.12.21. & 33.14, 15. & 35, & 36, & 37, & 38, & 39, & 40.
• * 1.884

  Deut. 32.
• * 1.885

  1 Pet. 2.3, 5, 9.
• * 1.886

  Mat. 19.8. Ioh. 1.1, 2, 3, 4. 1 Ioh. 1.1, 2, 3.
• * 1.887

  Gen. 4.3-7.
• * 1.888

  1 Ioh. 3.12.
• * 1.889

  Gen. 17.26, 27. Ezek. 18.31, 32. & 33.11. Psal. 36.7, 8.
• * 1.890

  Iob 33.13.
• * 1.891

  Heb. 7.1-25. Ioh. 1.18. 1 Ioh. 2.20.
• * 1.892

  Gen. 12.3. Gen. 22.18. Gen. 26.4. Gen. 28.14. Gal. 3.13, 14, 16, 26, 29.
• * 1.893

  Gen. 22.18. & 26.4. & 12.3. & 28.14.
• * 1.894

  Gen. 13.16. & 17.6, 12, 13. Exod. 12.48. Deut. 1.10, 11. & 10.22.
• * 1.895

  Gen. 15.5. Rom. 4.13, 14, 18. Isa. 53.8. Rom. 8.16, 17. Ioh. 17.21, 22. Gen. 12.3. & 28, 15.
• * 1.896

  Gen. 15.5, 6. Rom. 4.13, 14, 16, 18, 22, 23, 24, 26. Gal. 3.6, 7, 9, 26, 29.
• * 1.897

  Gen. 13.15, 17. & 19.18. & 26.3. & 28.13. 1 Chron 16.16, 17, 18. Psa. 105.8, 9, 10, 11. Heb. 11.9. Isa. 65.17. Gal. 3.8, 16.
• * 1.898

  Gen. 17.1, 8. Psal. 105.8, 11. 1 Chron. 16.15, 16, 17, 18. Lev. 26.42. Psal. 25.14.
• * 1.899

  Joh. 8.56.
• * 1.900

  Gen. 17.9-14. & 18.18, 19. Deut. 30.6. Rom. 4.11, 12, 15.
• * 1.901

  Act. 7.4, 5. Heb. 11.9.16.
• * 1.902

  Heb. 11.8.
• * 1.903

  Gen. 12.2, 3. & 13.15. & 15.4, 5, 6. & 16.16. Gen. 21.5. Gen. 25.26.
• * 1.904

  Gen. 47.9.
• * 1.905

  Exod. 12.40, 41. Gal. 3.17, 18.
• * 1.906

  Heb. 1.1.
• * 1.907

  Heb. 8.5. & 9.23. & 10.1.
• * 1.908

  Heb. 7.27. & 9.7, 12, 22.
• * 1.909

  Heb. 9.13, 14. & 12.24. Rev. 1.5.
• * 1.910

  Psal. 51 7.
• * 1.911

  Heb. 7.25. & 10.2, 19, 20, 22. Eph. 2.17, 18.
• * 1.912

  Joh. 2.19. Col. 2.3, 9. Joh. 2.19. Joh. 5.20. Joh. 14.6. 1 Pet. 2.3, 4, 5. 2 Cor. 6, 16. Heb. 3.6. Heb. 8, 5.
• * 1.913

  Heb. 13.10, 11-15. 1 Pet. 2.5.
• * 1.914

  Rom. 3.25. 1 Ioh. 2.2. Joh. 1.18. Heb. 9.5.
• * 1.915

  Heb. 9.7, 12. 1 Tim. 2.5. Isa. 53.12. Heb. 7.25.
• * 1.916

  Heb. 7.13, 20. & 5.4, 5. Exod. 4.16, 27. & 28.1. & 40.12.
• * 1.917

  1 Pet. 2.2, 3, 4, 5, 9. Heb. 3.1, 6. & 13.10. Numb. 18.7. Heb. 7.12, 13. & 9.6, 7.
• * 1.918

  Act. 26.17, 18. Eph. 2.3, 4, 5. Col. 1.12, 13. 1 Pet. 2.9. 1 Ioh. 5.19. 2 Cor. 4.4. 1 Thes. 2.18. 1 Pet. 5.8. 1 Joh. 3.8. Mat. 10.17. Joh. 15.19. & 16.33.
• * 1.919

  Rom. 3.25. Gal. 6.14. Rev. 12.21. 1 Pet. 3.21. & 2.7. Mat. 21.44. Luk. 20.17, 18. Gal. 5.11. Phil. 3.18. Prov. 8.36. Isa. 54.15 Exod. 5, & 6, & 7, & 8, & 9, & 10, & 11, & 12, & 14.
• * 1.920

  Exod. 19.5.
• * 1.921

  Psal. 106.15, 18. 1 Cor. 10.1, 6, 11. Jude 1, 4, 5. Heb. 3.14, 19. & 41. 1 Pet. 2.7, 8, 9.
• * 1.922

  Deu. 18.15, 18, 19. Act. 3.22, 23. & 7.36. Joh. 1.41.••5.
• * 1.923

  Deut. 30.10, 11, 15. Rom. 10.4, 10. Deut. 17.26. Gal. 3.10. Heb. 7.19.
• * 1.924

  Deut. 32.36, 43 & 33.26, 27, 28, 29.
• * 1.925

  Deut. 32.7, 8. & 6.6, 7. & 11.18, 19. Exod. 26.11. Deut. 2, & 4, & 5.15. & 4.31, 32. & 5.1, 2, 3, 4, 21. Gal. 3.19. Lev. Numb. Deut. 2. Cor. 3.11, 13.
• * 1.926

  Luk. 16.29, 31.
• * 1.927

  Numb. 8.1, 7. Deu. 33.8, 9, 10, 11.
• * 1.928

  Deut. 10.8. & 21.5. 1 Chron. 23.13. Eph. 1.3, 2. Heb. 9.13, 18, 23. Psa. 51.7.
• * 1.929

  Eph. 1.3.
• * 1.930

  Heb. 10.1, 9. Ier. 31.32. Heb. 8.8, 9.
• * 1.931

  Act. 10.34, 35. Rom. 2.6, 7, 8, 16.
• * 1.932

  Eph. 2.11.
• * 1.933

  Exod. 12.48, 49
• * 1.934

  Psa. 147.19, 20. Rom. 3.2. & 9.4. Rom. 2.13, 17, 29. & 9.6, 7, 8. & 3.9.
• * 1.935

  Psal. 40.6, 7, 8. & 22.14, 18. & 26.7. & 16.10, 11. & 68.18, 20. & 110.11.
• * 1.936

  Psal. 1, & 15, & 24, & 32. Psal. 98.
• * 1.937

  2 Sam. 7.10.
• * 1.938

  1 Chron. 17.9, 10.
• * 1.939

  2 Sam. 7.11.
• * 1.940

  Deut. 5.2, 3, 4. & 28. & 4.31. Heb. 4.6, 7, 8, 9. & 11.9, 16. Psa. 39.12.
• * 1.941

  2 Sam. 7.9. 1 Chron. 17.8. Heb. 3.3, 4, 6. & 8.2, 5, 6. & 11.10, 16. 2 Sam. 7.12. 1 Chron. 17.11. Heb. 11.13, 14, 15, 40. Dan. 12.13.2 Sam. 7.16
• * 1.942

  2 Sam. 7.12.
• * 1.943

  1 Chron. 17.11.
• * 1.944

  Mat. 1.1. 1 Chron. 17.11, 12, 13, 14.
• * 1.945

  2 Sam. 7.19, 29. 1 Chron. 17.16, 17, 25, 26, 27. Luk. 1.31, 32, 33, 35. Heb. 1.5.
• * 1.946

  1 Chron. 17.15. Psa. 89.19, 20, 29, 30, 37.
• * 1.947

  2 Sam. 23.3, 4, 5.
• * 1.948

  Psal. 2.1, 2, 3. Act. 4.25.
• * 1.949

  Psal. 22.7, 18. & 69.12, 21.
• * 1.950

  Psal. 41.9. & 109.2, 3, 4, 8. Act. 1.20.
• * 1.951

  Psal. 40.7, 8, 9, 10. & 110.1. & 68.11, 18, 20. Heb. 10.5, 6, 14. Act. 2.33.
• * 1.952

  Psal. 2.6, 9. & 149.4, 9.
• * 1.953

  Psal. 72.1, 16.
• * 1.954

  Psal. 102.16.
• * 1.955

  1 Pet. 1.11, 12. 2 Pet. 1.20. Luk. 1.70. Act. 26.22.
• * 1.956

  Mal. 3.1. Mat. 11.10. Isa. 40.3, 8. Joh. 1.16, 20, 23, 29. Mar. 1.2, 3.
• * 1.957

  Isa. 9.6. Luk. 2.11. Jer. 23.22. Gal. 4.4. Isa. 7.14. Mat. 1.23. Isa. 11.1. Luk. 1.27, &c. Mic. 5.2. Mat. 2.5. Ioh. 7.42. Jer. 31.25. Mat. 2.16, 17, 18. Isa. 61.1, 2, 3. Luk. 4.18. Psal. 69.9. Ioh. 2.14, 17.
• * 1.958

  Zach. 11.12, 13. Mat. 26.15. & 27.3, 9. Isa. 53.7, 8, 10, 11, 12. Isa 7.14. Mat. 1.23.
• * 1.959

  Isaiah 28.16. 1 Pet. 2.5, 6. 2 Cor. 5.19, 1 Cor. 3.11. Act. 4.11. Isa. 49.6. & 45.22. 1 Joh. 4.14. Act. 13.47. Isa. 42.6, 7, 8. Luk. 2.31, 32. Gal. 3.16, 26, 29. Rom. 8.23, 25.
• * 1.960

  1 Thes. 4.15. Col. 3.4.
• * 1.961

  Mal. 4.5, 6. Mat. 17.11, 12.
• * 1.962

  Hos. 14.1, 2, 3, 4. Zach. 14.1. Dan. 12.3, 11, 12.
• * 1.963

  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.
• * 1.964

  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.
• * 1.965

  Isa. 9.7. & 11, & 60, & 65.14, 20 & 66.12, &c.
• * 1.966

  Act. 3.18, 19, 20, 24.
• * 1.967

  Rom. 16.26. Act. 26.22.
• * 1.968

  1 Pet. 1.10, 11, 12. 2 Pet. 1.20. Luk. 16.29.
• * 1.969

  Luk. 1.13, 14, 15, 16, 17.
• * 1.970

  Luk. 1.26, 27, 35 Luk. 1.41, 42, 43, 48, 55, 67, 68, 69, 79. Mat. 1.20, 21, 23. Luk. 2.10, 11, 14, 16, 17.
• * 1.971

  Luk. 2.25, 28, 32, 35.
• * 1.972

  Luk. 2.36, 38.
• * 1.973

  Mat. 2.1, 2, 9, 10, 11.
• * 1.974

  Joh. 1.31, 33. Luk. 3.1, 2, 3.
• * 1.975

  Isa. 40.3, 4, 6, 7, 8. Mal. 3.1. Luk. 1.13, 14, 15, 16.17, 76, 79. & 3.15, 16. Joh. 17.20, 23. Luk. 1.15, 44, 76, 78, 79. Luk. 1,17.
• * 1.976

  Luk. 3.1, 2, 3, 4.
• * 1.977

  Joh. 1.1, 2, 3, 14. Gen. 3.15.
• * 1.978

  1 Ioh. 3.5, 8. Ioh. 1.4, 7, 8. 9.
• * 1.979

  Joh. 1.14, 16, 18.
• * 1.980

  Joh. 1.11
• * 1.981

  Tit. 3.3, 4, 5, 6, 7. Col. 1.12, 13. Joh. 1.15, 16, 17. Act. 26.18.
• * 1.982

  Job. 1.29, 36. Col. 2.14, 15. Eph. 2.12, 13, 16, 17. Rom. 5.18.
• * 1.983

  Isa. 53.12. 1 Tim. 2.4. Rom. 2.4. Rom. 3.24, 25, 26. 1 Joh. 3.2. Gen. 22.18. Act. 10.43. Rom. 4.5. Mat. 3.2, 11.
• * 1.984

  Joh. 3.34, 35, 36.
• * 1.985

  Joh. 14.18, 29, 33. Mat. 3. Mar. 1. Luk. 3.
• * 1.986

  Joh. 1.33, 34. Mat. 3.13, 17. Mar. 1.9, 10.11. Luk. 3.21, 22.
• * 1.987

  Joh. 1.29, 35, 36. & 3.30, 36.
• * 1.988

  Mat. 11.10, 11.
• * 1.989

  Mat. 11.13, 14, 15. & 17.11, 12. & 23.37.
• * 1.990

  Isa. 42.1. & 61.1, 2, 3, 4. Joh. 12.49, 50. Heb. 1.1, 2. & 2.4.
• * 1.991

  2 Tim. 1.10. Joh. 2.11. 1 Pet. 1.20, 21. Joh. 1.1, 2, 3. Act. 10.41, 42.
• * 1.992

  Act. 13. & 17.2, 3. & 18.28. Rom. 16.26. Luk. 1.1, 2, 3, 4. Joh. 20.31.
• * 1.993

  Joh. 5.33, 36, 37, 39.
• * 1.994

  Mat. 16.16, 20. Mar. 8.27. Luk. 9.20. Joh. 1.41, 49. & 4.25, 26, 42. & 6.69.
• * 1.995

  Isa. 53.10, 11, 12. Psa. 68.18, 21. & 2.1, 9.
• * 1.996

  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.
• * 1.997

  Joh. 12.24.
• * 1.998

  Luk. 24.45, 46, 47.
• * 1.999

  Isa. 53.5. Rom. 5.18. & 14.7, 8, 9.
• * 1.1000

  Mat. 26.28. Joh. 6.51. Psa. 40.6, 8. & 49. 7, 8. Mic. 6.6, 7. Heb. 10.1, 10. Isa. 53.6. Rom. 8.32. Psa. 40.6, 7, 8. Heb. 10.5, 10. Joh. 10.17, 18.
• * 1.1001

  Psa. 2.10, 11.
• * 1.1002

  Heb. 8.8, 9, 10, 11. 1 Pet. 1.5. 2 Cor. 1.20.
• * 1.1003

  Gal. 3.13, 14, 15, 16, 17, with Heb. 9.15, 16, 17.
• * 1.1004

  Joh. 10.30. Mar. 15.39, 44. Joh. 10.32, 33. Heb. 9.14, 15. Rom. 5.1, 2, 8, 10, 11.
• * 1.1005

  Mar. 26.28. Mar. 14.24. Luk. 22.20. 1 Cor. 11.25.
• * 1.1006

  Joh. 17.21, 23. Joh. 10.15. Joh. Joh. 10.11, 12. Phil. 2.8. Joh. 18.37. Joh. 17.15, 16, 17, 18. Joh. 10.2, 3, 4, 15. Phil. 2.4, 5, 6, 7. 1 Joh. 3.16. Joh. 13.14, 17. & 15, 12, 13. Mat. 20.25, 26, 27, 28. Eph. 5.1, 2. Joh. 18.11. Mat. 16.24. 1 Pet. 2.20, 22, 23.
• * 1.1007

  1 Pet. 3.16, 17, 18. Joh. 13.12, 13, 14, 17. 1 Joh. 3, 16. Heb. 13.18.
• * 1.1008

  Act. 2.23, 24. & 3.13.15. & 4.10. & 5.30.
• * 1.1009

  Rev. 13 8.
• * 1.1010

  Joh. 1.4, 5, 7, 11, 12. Rom. 1.16, 17, 20. & 2.4, 5, 11. Prov. 1.23, 33.
• * 1.1011

  Mat. 23.34, 35. Rom. 6.9. Rev. 1.18. Col. 1.24. Luk. 10.16. Act. 9.4, 5.
• * 1.1012

  Heb. 11. & 12.1, 2. Jam. 5.10, 11. Mat. 5.12. & 10.13, 14, 15. Joh. 15.20, 21.
• * 1.1013

  Joh. 12.8. & 13.3. & 15.6, 28.
• * 1.1014

  Heb. 10.5, 10. & 9.12. Rom. 14.7, 8, 9. Joh. 17.2. Psa. 68.18, 20. Joh. 16.7, 15.
• * 1.1015

  Ioh. 17.26. Heb. 12.24. 1 Pet. 1, 2. Joh. 13.8. & 15.3. Joh. 14.16, 17, 26. & 16.13, 14, 15, Eph. 2.5, 6. Phil. 3.20. Col. 3.1. Ioh. 14, 20, 21.24.
• * 1.1016

  Gal. 4.26. Heb. 12.22, 23. 1 Ioh. 1.2, 3. 2 Cor. 5.8. Rev. 6.9. Heb. 12.22, 23. Eph. 2.19, 22. 2 Cor. 7.3. Phil. 1.7. 1 Thes. 2.17.
• * 1.1017

  Col. 1.5. 1 Thes. 2.19, 20. 2 Joh. 8. 2 Pet 1.11. Joh. 14 2. Heb. 8.1, 6. & 9.4. 1 Tim. 2.••. 1 Joh. 2.1, 2. Heb. 7.25. & 9.15.
• * 1.1018

  Joh. 14.3. Mat. 19.28, 29 Rev. 11.17.18. Mat. 24.27, 30.
• * 1.1019

  Mat. 25.32.46. Joh. 5.28, 29.
• * 1.1020

  Ioh. 14.16, 17, 18, 26.
• * 1.1021

  Joh. 16.13, 14, 15. & 15.4, 7. 1 Pet. 1.5. Joh. 14.6. & 10.9. & 14.9, 10.
• * 1.1022

  & 1.3.
• * 1.1023

  Mat. 16.18. 1 Pet. 2.3, 4, 5.
• * 1.1024

  Joh. 6.51, 58, 63. & 15.10. & 17.24.
• * 1.1025

  John 3.14, 15. Tit. 2.3. Mar. 16.25. Rom. 16.26.
• * 1.1026

  Joh. 8.14, 15. Luk. 24.47, 43. Joh. 15.26. Rom. 1.1, 5. & 16.25, 26. 1 Cor. 22. & 3.10, 11. 2 Cor. 4.5. 1 Joh. 1.1, 2, 3. & 5.6, 7, 8, 9, 10, 11, 12. Isa. 49.6.
• * 1.1027

  Joh. 3.16, 17. 1 Joh. 4.9, 10, 14. Rom. 5.6, 7, 8, 9, 10. Tit. 3.4, 5. 2 Cor. 5.14, 15, 19, 21.
• * 1.1028

  Joh. 3.17. Luk. 9.56. Mat. 18.11. Joh. 12.47. Isa. 42.6, 7, 8. & 49.6, 8, 9. & 55.4, 5. & 63.1, 2, 3. Act. 3.26. & 14.15. & 26.17, 18. Joh. 12.35, 36, 46. & 9.5. Joh. 1.4, 7, 8, 9.
• * 1.1029

  Mat. 5.13, 14, 15, 16.
• * 1.1030

  Joh. 8.12. & 12.47. Joh. 5.34. Rom. 2.5. Joh. 33.16, 17, 24, 29 30. Prov. 1.23. Rom. 11.11, 23, 32, 33. 1 Cor. 5.5. 2 Pet. 3.15. Rev. 2.21. Isa. 5.4. Ezek. 24.13. Joh. 3.19. Rom. 11. 2 Cor. 4.4. Mat. 13.15. Ier. 8.9. Iona. 2.8. Mat. 10.26. Mar. 8.36. Ioh. 3.18, 19. Mar. 16.16. Exod. 34.6, 7. Isa. 30.16, 17, 18. Psa. 145.8, 9. Ioh. 7.47, 48.
• * 1.1031

  Eccles. 9.4.
• * 1.1032

  Rom. 11.23.
• * 1.1033

  Eccles. 9.10. & 11.3. Ioh. 12.48
• * 1.1034

  Rom. 2.16.
• * 1.1035

  Iam. 2.12.
• * 1.1036

  2 Thes. 2.10.
• * 1.1037

  Ioh. 17.15, 18, 21. Act. 11.14. Act. 26.17, 18.
• * 1.1038

  Act. 3.26.
• * 1.1039

  Prov. 8.4, 5, 6, 9.
• * 1.1040

  2 Tim. 1.15.
• * 1.1041

  Mat. 28.19, 20. Mar. 16.15. Luk. 1.16, 77. Ioh. 1.7. Mat. 15 24. Mat. 10.5, 6. Rom. 15.8, 9.
• * 1.1042

  Ioh. 4.10, 42.
• * 1.1043

  Ioh. 10.14, 15, 16.
• * 1.1044

  Rom. 5 12, 18. Mat. 22.1, 7. Prov. 9.1, 2, 3. Isa. 55.1, 2, 3, 4. Rom. 5.18. & 3.23, 24.
• * 1.1045

  1 Ioh. 5.10, 11, 12. 2 Cor. 2.17. & 3.12. & 4.2.
• a 1.1046

  Ioh. 3.14, 15.
• b 1.1047

  Rom. 3.24, 25, 26. 2 Cor. 5. 14, 19, 21. Col. 1.28.
• c 1.1048

  2 Cor. 5.20.
• d 1.1049

  Joh. 12.32.
• e 1.1050

  Mat. 10.40. Rom. 1.16. 1 Thes. 2.13. 2 Pet. 1.1, 10.
• f 1.1051

  Joh. 16.7, 8, 9, 10, 11.
• g 1.1052

  Phil. 2.10, 11.
• h 1.1053

  Isa. 60.14. Rev. 3.9.
• i 1.1054

  Isa. 44.25, 26.
• k 1.1055

  Isa. 45.22, 23, 24.
• * 1.1056

  Part 1. ch. 6.
• l 1.1057

  Luk. 24.26, 27, 45, 46, 47.
• m 1.1058

  Joh. 20.17.
• n 1.1059

  Joh. 7.39. & 16.7.
• * 1.1060

  o Luk. 24.49, Act. 1.4.
• * 1.1061

  Act. 2.2, 3, 4, &c.
• * 1.1062

  Mar. 1.8. Joh. 7.38, 39. Joh. 14.16. & 16.7. Act. 5.3, 4. 1 Ioh. 5.7. Gen. 1.2. Psal. 33.6. & 139.1, 11.
• * 1.1063

  Joh 26.12, 13. Psa. 104.29, 30.
• * 1.1064

  Deut. 28.26, 29. Exod. 31.3. & 35.31.
• * 1.1065

  Heb. 11.6. Gen. 6.3. Act. 14.17. Rom. 3.2. & 9.5. Joh. 1.7, 29.
• * 1.1066

  1 Pet. 1.11. 2 Pet. 1.21. Act. 28.25 Luk. 1.41, 46, 67. & 2.25, 26.
• * 1.1067

  Joh. 7.37, 38, 39. & 17.20, 21. Act. 2.39.
• * 1.1068

  1 Cor. 2.9, 10, 11. Joh. 5.39. Heb. 1.1. Rom. 16.25. Eph. 3.3, 9.
• * 1.1069

  2 Cor. 4.6. Col. 1.25, 26, 27. Joh. 7.37, 38, 39.
• * 1.1070

  Eph. 3.3, 4, 9. Gal. 3.28. Eph. 1.8, 9, 10.
• * 1.1071

  Joh. 15.26. & 14.26. & 16.13, 15. Joh. 3.16. Rom. 1.16. 2 Cor. 3.6, 7, &c.
• * 1.1072

  Psal. 68.18, 20. Act. 2.33. Eph. 4.8, 11. Act. 2.17, 18.
• * 1.1073

  Mar. 1.15. Act. 10.42. 2 Tim. 4.2. Tit. 1.3.
• * 1.1074

  1 Cor. 1.18, 20. & 2.1, 2.
• * 1.1075

  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.
• * 1.1076

  2 Tim. 3.16. Tit. 2.15.
• * 1.1077

  2 Col. 2.17. & 3.12. & 4.1, 2. 2 Pet. 1.15, 16.
• * 1.1078

  Part 1. ch. 6. Mat. 10.27, 28.
• * 1.1079

  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.
• * 1.1080

  Act. 2.18; 19, 20, 21.
• * 1.1081

  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.
• * 1.1082

  Part 1. ch. 5.
• * 1.1083

  Rom. 8.25. Gal. 4.6.
• * 1.1084

  1 Cor. 1.17, 18, 19, 20. & 2.1, 2, 3, 4, 5.
• * 1.1085

  1 Tim. 4.7. & 6.20. Tit. 3.9. Col. 2.8. 1 Cor. 1.19, 20, 17, 23. & 2.1, 4, 12.
• * 1.1086

  Rom. 12.3. Col. 2.18. Gal. 1.10. 1 Thes. 2.4, 5, 6. 1 Cor. 14.6, 19, 28.
• * 1.1087

  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.
• * 1.1088

  See Part 3. ch. 1.
• * 1.1089

  See Part 3. ch. 3.
• * 1.1090

  Rom. 1.21, 22, 28. Joh. 1.4, 5, 7, 9, 10, 11.
• * 1.1091

  1 Cor. 1.17, 21, 23.
• * 1.1092

  Psal. 8.2. Mat. 11.25. Luk. 2.17. Joh. 21. Act. 2. & 4.13. Mat. 2.16. Mr. 6.3. 1 Cor. 1.21, 23, 27. Jer. 5.30, 31. Isa. 29.14. & 33.18. 1 Cor. 1.19, 20, 26, 27.
• * 1.1093

  Mat. 13.55, 57. Mar. 6.3. Rom. 15.2, 3. 2 Cor. 4.10, 11, 12, 13.
• * 1.1094

  Mat. 5.4, 16. 1 Cor. 9.16, 27. Phil. 1.27. & 2.16. 1 Tim. 6.11, 12, Til. 3.14.
• * 1.1095

  Joh. 16.23, 29.
• * 1.1096

  2 Tim. 3.14, 17.
• * 1.1097

  Mat. 28.19, 20. Act. 16.33.
• * 1.1098

  1 Cor. 11, 23, 24.25, 26.
• * 1.1099

  Mat. 18.15, 16, 20. 1 Cor. 5. & 11.23, 31. & 14. all. Heb. 10.25.
• * 1.1100

  2 Cor. 2.16. & 3.5, 6.
• * 1.1101

  Mat. 5.1.13, 14, 15, 16. Joh. 15.1, 2, 4, 8. & 17.20, 21, 22, 23.
• * 1.1102

  Mar. 3.9, 13, 14, 15, 16, &c. Luk. 6.13, 14, &c.
• * 1.1103

  Joh. 6.70. & 17.12. Act. 1.15, 26. Rev. 17.14. Ioh. 15.16, 19.
• * 1.1104

  Joh. 17.13, 14, 20. Luk. 10.1, 2, 17. Gal. 3.11, 12, 17. 1 Cor. 9.1. & 15.8, 9. Act. 10.41, 42.
• * 1.1105

  1 Pet. 2.3, 4, 5, 9. Isa. 59.21. & 61.1, 2, 3, 4.
• * 1.1106

  2 Cor. 10.
• * 1.1107

  1 Thes. 1.8. & 5.11, 14.
• * 1.1108

  Rom. 12.3.
• * 1.1109

  1 Pet. 4.10, 11.
• * 1.1110

  Phil. 2.15, 16. Mat. 5.13, 16. 1 Cor. 12.7.
• * 1.1111

  Heb. 7.12.
• * 1.1112

  Psa. 68.11. Pro. 9.1, 2, 3, 4, 5.
• * 1.1113

  Eph. 1. Rom. 1.1, 2, 3, 4, 5. & 11.13. 2 Cor. 11, & 12. Gal. 1.11, 12. Til. 1.1, 2, 3.
• * 1.1114

  Ephes. 1.3.
• * 1.1115

  See Part 3. ch. 3.
• * 1.1116

  Col. 2.9, 10. & 3.11.
• * 1.1117

  2 Tim. 1.9, 10. 1 Pet. 1.11, 12, 19, 20, 21. Col. 1.26, 27. Eph. 3.3, 4, 5. Eph. 1.4.
• * 1.1118

  Eph. 1.4.
• * 1.1119

  Eph. 5.25, 26, 27.
• * 1.1120

  Rom. 7. Gal. 2. Jam. 3.2. 2 Cor. 3.3, 14.
• * 1.1121

  Heb. 7.19. Rom. 2.3. Heb. 7.12. & 8.6, 11. & 9.14, 15. & 10.5, 10.
• * 1.1122

  Eph. 1.5.
• * 1.1123

  Isa. 42.1.
• * 1.1124

  Mat. 12.18. Mat. 3.17. & 17.5. 1 Joh. 5.10, 11, 12. Gal. 3.16, 26, 29. Joh. 1.12. 2 Tim. 1.9. Joh. 6.44 Jam. 1.18. Joh. 1.13. Joh. 1.12, 16, 17, 18. Rom. 8.16. Rom. 9.4.
• * 1.1125

  Rom. 16.25, 26. 2 Cor. 5.18, 19, 20.
• * 1.1126

  Act. 26.17, 18. Joh. 15.16.
• * 1.1127

  Mat. 28.19. Mar. 16.15, 16. Luk. 5.10.
• * 1.1128

  Eph. 1.5. Joh. 15.4, 7, 8, 27. Luk. 24.47, 48. Eph. 1.5. 2 Cor. 4, 5, 6. Heb. 13.7, 8. 2 Cor. 5.20. & 11.2.
• * 1.1129

  Gal. 4.1, 7. & 3.16, 26. & 5.1, 4.18. Joh 1.14, 15, 16, 17. & 8.31, 36.
• * 1.1130

  Mat. 11.11. 2 Cor. 4.4.
• * 1.1131

  Eph. 1.5.
• * 1.1132

  Rom. 8.3. 2 Cor. 3.6, 14. Heb. 7, & 8, & 9, & 10.
• * 1.1133

  2 Cor. 2.14, 15, 17. & 3, 10, 11, 12. & 4.1.
• * 1.1134

  Eph. 1.6.
• * 1.1135

  Col. 1.15. Heb. 1.1, 3. Joh. 1.14, 16, 17, 18.
• * 1.1136

  2 Cor. 4.6. Col. 1.26, 27. Rom. 6.25, 26. Eph. 3.6, 7.
• * 1.1137

  2 Cor. 1.20. & 4.7. 1 Pet. 1.4.
• * 1.1138

  Eph. 1.6.
• * 1.1139

  Rom. 5.1, 6, 8.11. Tit. 3.4, 5, 6, 2 Cor. 5.14, 15, 18, 19, 20. 1 Tim. 1 12, 13, 14.15, 16. Rom. 8.2. 1 Joh. 1.1, 2, 3.
• * 1.1140

  Eph. 1.7.
• * 1.1141

  Rom. 5.1, 2, 3, 5, 8, 10, 11. & 8.2. Rev. 1.5. Col. 2.13. Act. 10.43.
• * 1.1142

  Col. 1.14, 15, 20, 21, 22, 23. 2 Cor. 5.18, 19, 20, 21. Luk. 24.47, 48. Act. 13.38. Rom. 3.26, 27, 28. & 4.5.
• * 1.1143

  Eph. 1.8.
• * 1.1144

  1 Cor. 1.19, 20, 21. & 2.6.
• * 1.1145

  1 Cor. 2.8. 1 Cor. 1.2.4. Col. 2.3, 9.
• * 1.1146

  Prov. 8.11, 12. Isa. •• 1.2. & 42.1, 8. & 61 1, 2, 3, 4. Joh. 15.26, 17.
• * 1.1147

  Eph. 1.17, 18, 19.
• * 1.1148

  Prov. 14.8.
• * 1.1149

  1 Cor. 2.9, 10, 12, 13, 16.
• * 1.1150

  Rom. 16.25, 26. 2 Pet. 1.3, 4. Col. 1.26, 27. Eph. 3.5.
• * 1.1151

  Eph. 1.9.
• * 1.1152

  Eph. 3.4. Col. 1.3. 1 Tit. 3.9, 16. Col. 2.2. Luke 8.10. Mat. 13.11. Mar. 4.11. 1 Cor. 4.1.
• * 1.1153

  Eph. 1.9.
• * 1.1154

  Eph. 1.10.
• * 1.1155

  Tit. 1.3.
• * 1.1156

  Gal. 4.4, 5.
• * 1.1157

  1 Pet. 1.20.
• * 1.1158

  1 Pet. 1.4, 5. Rev. 10.6, 7. & 11.14, 19. 2 Tim. 4.8. Eph. 1.23. & 4.13. Rom. 4 6. Gal. 4.4. 1 Pet. 1.4, 5. Act. 2.17. Heb. 2.2. 1 Pet. 1.20 2 Pet. 1.15. & 3.2.
• * 1.1159

  Eph. 1.10.
• * 1.1160

  Heb. 1.1, 2, 3. Col. 1.15. Joh. 1.18. Mat. 1 23. Psal. 85.10.
• * 1.1161

  Heb. 12.22, 24.
• * 1.1162

  Col. 2.10, 11.
• * 1.1163

  1 Joh. 5.20.
• * 1.1164

  Eph. 1.11.
• * 1.1165

  Vers. 13, 14.
• * 1.1166

  Eph. 1.11.
• * 1.1167

  Eph. 1.12.
• * 1.1168

  Vers. 13, 14, &c.
• * 1.1169

  Vers. 12.
• * 1.1170

  Ephes. 3.3, 4. Phil. 3.1. 2 Tim. 1.13. & 2.2. 2 Pet. 3.2. Rev. 22.18, 19.
• * 1.1171

  Ephes. 4.7,
• * 1.1172

  8,
• * 1.1173

  9, 10, 11,
• * 1.1174

  12, 13.
• * 1.1175

  Ephes. 4.9, 10. Psal. 68.18, 19, 20. Act. 2.2, 6, 16, 21, 33.
• * 1.1176

  Eph. 4.7, 8, 11, 12.
• * 1.1177

  Luk. 24.48.
• * 1.1178

  Act. 26.18.
• * 1.1179

  Act. 24.21, 22, 23.
• * 1.1180

  Luk. 6.13.
• * 1.1181

  Luk. 10.1, 17.
• * 1.1182

  Mat. 5.14, 15, 16.
• * 1.1183

  Joh. 16.7. Luk. 24.49. Act. 1.4, 5. & 2.1, 33.
• * 1.1184

  1 Cor. 12.28.
• * 1.1185

  Isa. 52.15. Rom 15.18, 19, 20, 21.
• * 1.1186

  2 Cor. 3.10, 11. 2 Cor. 9.2. 2 Cor. 3.1, 2, 3. & 13.3, 4, 5.
• * 1.1187

  1 Cor. 12.28.
• * 1.1188

  Act. 21.10, 11.
• * 1.1189

  Joh. 16.7, 8, 9, 10, 11. 1 Cor. 14.24, 25.
• * 1.1190

  Rom. 10.15. Act. 11.20, 21.
• * 1.1191

  1 Pet. 1.21, 2, 25.
• * 1.1192

  1 Cor. 12.4, 5, 8.
• * 1.1193

  1 Cor. 12.28.
• * 1.1194

  Jer. 3.15. & 23.4, 5, 6.
• * 1.1195

  1 Joh. 2.20.
• * 1.1196

  1 Pet. 2.5, 9.
• * 1.1197

  Isa. 66.20,
• * 1.1198

  Eph. 2.17, 22.
• * 1.1199

  1 Cor. 15.8, 9. & 9.1, 2. Gal. 2.11, 12, 21. Luk. 16.29. 2 Pet. 1.15. & 3.2.
• * 1.1200

  Eph. 4.12.
• * 1.1201

  Eph. 4.13.
• * 1.1202

  Gal. 4.3, 7. Jer. 31.34. 1 Cor. 13.8, 9, 10, 11, 12. 1 Joh. 3.2.
• * 1.1203

  Jude 3. 1 Tim. 6.13, 14. 2 Tim. 1.13. & 2.2. 2 Pet. 1.13, 14, 15. & 3.2. Gal. 1.6, 7.
• * 1.1204

  Act. 2.
• * 1.1205

  Isa. 59.20, 21.
• * 1.1206

  Mat. 28.20.
• * 1.1207

  Eph. 4.14, 15.
• a 1.1208

  1 Cor. 14.20, 21, 22.
• b 1.1209

  Act. 8.13. & 13.12. & 14.3. & 16.29, 32.
• c 1.1210

  Act. 2.33, 36. & 3.12. & 4.10. & 9.42. & 11.18.
• d 1.1211

  Act. 8.14, 15, 16, 17.
• e 1.1212

  Act. 10.44.
• f 1.1213

  Act. 19.6.
• g 1.1214

  Act. 8.39. & 9.17, 18, 19.
• h 1.1215

  Act. 2.38, 39.
• i 1.1216

  1 Cor. 12.28, 29.
• * 1.1217

  Mar. 16.17.
• * 1.1218

  Exod. 16.20, 27, 28.
• * 1.1219

  Numb. 20.14. with Iudg. 11.17.
• * 1.1220

  Josh. 7.11.
• * 1.1221

  1 Cor. 5.6.
• * 1.1222

  Isa. 63.11, 16.
• * 1.1223

  Jer. 12.6, 7, 19, 20. Act. 16.18. & 28.3, 5. & 12.5, 19. & 2.4, 6. & 10.46. 1 Cor. 14.18. Act. 9.33, 34, 41. & 28.8. & 8.17, 18.
• * 1.1224

  Psal. 66.6.
• * 1.1225

  Hos. 12.4.
• * 1.1226

  Mar. 16.17.
• * 1.1227

  Deut. 6.6, 7, 20, 24. with Exod. 12.26, 27.
• * 1.1228

  Psa. 78. all.
• * 1.1229

  Psa. 66.6. Hos. 12.4. Jer. 32.19, 20, 21. Mat. 12.38, 39. & 16.1, 4.
• * 1.1230

  Mar. 8.11, 12. Luk. 11.29. Joh. 2.18. & 6.30, 31. Heb. 12.22, 23.
• * 1.1231

  Luk. 2.1, 4. Joh. 20.31. Rom. 15.4. Mar. 16.20. Heb. 2.4. 1 Cor. 14.20, 21. Isa. 28.11, 12, 13. Luk. 16.31.
• * 1.1232

  1 Cor. 12.28.
• * 1.1233

  Act. 15.20.
• * 1.1234

  Rev. 19.20.
• * 1.1235

  Rev. 11.1, 2, 3. 2 Thes. 2.4. Joh. 6.2.
• * 1.1236

  Jer. 7.12
• * 1.1237

  Rev. 12.1.
• * 1.1238

  Rev. 11, & 19.
• * 1.1239

  Heb. 1. & 2.1, 2, 3, 4.
• * 1.1240

  Deut. 13.
• * 1.1241

  Mat. 24.24. Mar. 12.22. 2 Thes. 2.10.
• * 1.1242

  Mat. 24.14. Rom. 10.18.
• * 1.1243

  Part 3. c. 11.
• * 1.1244

  Heb. 12.22, 2 24.
• * 1.1245

  1 Joh. 1.3. Eph. 2.19, 22. Isa. 59.20, 21. Phil. 2.15.16. Heb. 3.6. 1 Tim. 3.15.
• * 1.1246

  Isa. 43.10. Act. 13.47.
• * 1.1247

  Isa. 43.10, 11. 1 Joh. 2.2. 2 Cor. 5.19. Rom. 3.25. 1 Tim. 1.16. Heb. 12.1.
• * 1.1248

  2 Cor. 5.20.
• * 1.1249

  2 Cor. 2.14, 17.
• * 1.1250

  Eph 3.3, 4, 5, 6, 9, 10. 1 Pet. 1.11, 12. 1 Tim. 3.16.
• * 1.1251

  Act. 9.15. 2 Tim 4.7. Mat. 5.14.
• * 1.1252

  2 Tim. 4.1, 7. 2 Cor. 10.4, 5, 6. Jude 3, 4.
• * 1.1253

  Deut. 6.9. & 11.20.
• * 1.1254

  Feb. 2.2.
• * 1.1255

  Isa. 29 11, 12.
• * 1.1256

  Joh. 8.6.
• * 1.1257

  1 Tim. 3.16.
• * 1.1258

  Rev. 11.1, 2, 3.
• * 1.1259

  Prov. 10.21, 22. Pro. 15, 10. Psa. 35.28. & 71.24. & 119.172. & 51.31. 1 Thes. 1.8. 1 Cor. 3.3, 18. Gal. 5.22, 23.
• * 1.1260

  Mat. 5.16.
• * 1.1261

  Prov. 11.30. Ezek. 47.12. Rev. 22.2. 2 Cor. 9.2.
• * 1.1262

  1 Pet. 4.10, 11 14.
• * 1.1263

  Rev. 11, 4.
• * 1.1264

  Joh. 17.6, 7, 8, 9, 11, 14, 15, 16, 17, 18, 19, & vers. 20.
• * 1.1265

  Vers. 21.
• * 1.1266

  Vers. 22.
• * 1.1267

  Vers. 23. 23.
• * 1.1268

  Joh. 4.10. 1 Cor. 2.8. 1 Joh. 1.1, 2, 3, 4. Joh. 17.24.
• * 1.1269

  2 Tim. 1.13. Gal. 1.8. 2 Tim. 3.4. & 4.5. 1 Cor. 11.2, 23. 2 Tim. 1.14. 1 Tim. 6.20.
• * 1.1270

  2 Tim. 2.2.
• * 1.1271

  Joh. 14 21, 22, 23. 1 Joh. 2.14, 24. Isa. 59.21. 2 Joh. 2. Eph. 3.17. Heb. 12.22. Isa. 78.16. & 46.13. 1 Pet. 2.6. Isa. 40.9.
• * 1.1272

  Psa. 132.13, 14, 15. Joel 3.21. Psa. 77.2.
• * 1.1273

  Isa. 59.21. Rom. 8, 9, 10. 1 Joh. 2.20. & 3.24. Eph. 4.7. 2 Cor. 12.4, 7, 11. Jer. 30.17. Isa. 35.2, 3. Cant. 6.8, 9. Cant. 1.7, 8.
• * 1.1274

  Prov. 6.20, 23. 1 Tim. 4.15, 16. 2 Tim. 3.14, 17. Col. 3.16.
• * 1.1275

  Rom. 1.16. 1 Thes. 2.13.
• * 1.1276

  Pro. 22.20, 21. Eccles. 12.10, 11.
• * 1.1277

  1 Cor. 4.6. Prov. 22.21. Rom. 15.4. Col. 2, 18.
• * 1.1278

  Rom. 12.3, 4, 6, 7, 8. 2 Cor. 12.4, 5, 6, 12.
• * 1.1279

  Mat. 23.9, 10. Isa. 8.20. 2 Thes. 5.20, 21. Col. 2.8, 18. Gal. 1.6, 7, 8. Rom. 3.4. 1 Cor. 7.23. Gal. 1.10. 2 Cor. 4.5, 6. 1 Joh. 4.6.
• * 1.1280

  Mat. 23.8.
• * 1.1281

  Eph. 4.2, 3. 1 Cor. 4.6, 7. & 12.4, 11. Phil. 2.3, 4, 5.
• * 1.1282

  Rom. 14.32, 21. & 15.1, 4.
• * 1.1283

  Eph. 4.2, 3, 4. 1 Cor. 1.6, 10 Phil. 3.14, 1••
• * 1.1284

  Joh. 13.35.
• * 1.1285

  1 Tim. 6.11, 12, 13, 14. Tit. 2.10. Phil. 2.27. Col. 3.17. 1 Cor. 10.31.
• * 1.1286

  1 Cor. 16.14. 2 Cor. 5.14. 1 Cor. 13. 1 Cor. 8.1, 2, 3. & 14.1, 2, 5, 12.
• * 1.1287

  Joh. 2.23, 24. & 8.31, 36.
• * 1.1288

  1 Tim. 3.6.
• * 1.1289

  Tit. 1.5, 7. Phil. 7.1. 1 Tim. 3.1, 2. & 5.17. Phil. 1.1. 1 Tim. 3.8, 10, 12, 13.
• * 1.1290

  Act. 14.23. & 20.17, 28. Col. 1.7. & 4.12.
• * 1.1291

  Act. 11.19, 20, 24. & 15.22, 32
• * 1.1292

  Pet. 2.25. Mat. 20.26, 27, 28. Joh. 13.13, 14, 15. Act. 1.20.
• * 1.1293

  1 Pet. 5.1. 2 Cor. 11.28. Act. 4.35. & 6.1, 2.
• * 1.1294

  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.
• * 1.1295

  Mat. 18.15, 20.
• * 1.1296

  1 Cor. 5.1, 5, 8. & 11.2, 23. & 14.29, 30, 40.11.34.
• * 1.1297

  Rev. 11.2, 3.
• * 1.1298

  Act. 14.23.
• * 1.1299

  Rom. 12.3, 11. 1 Pet. 4.10, 11.
• * 1.1300

  Rom. 12.7. Col. 4.17.
• * 1.1301

  1 Thes. 5.12, 13. 1 Tim. 5.17, 18. Heb. 3.7, 17. Col. 4.17.
• * 1.1302

  1 Tim. 3.2, 3, 5, 8, 12. Tit. 1.7, 8, 9. Act. 6.3.
• * 1.1303

  1 Tim. 3.6. Jude 6. Col. 2.18. 2 Pet. 3.16. 1 Pet. 5.1, 2, &c. 1 Tim. 3.1, 2, 3, 7. Tit. 1.6, 7, 8.9.
• * 1.1304

  1 Tim. 3.15, 16. 2 Tim. 2.15 & 3.14, 17. Heb. 13.17. 1 Tim. 4.6 12.
• * 1.1305

  Act. 6.2, 7. & 8.12. 1 Cor. 1.14, 17. 1 Tim. 3.15. Tit. 1.9. Jam. 5.5, 14.
• * 1.1306

  Act. 15.4, 6. 1 Pet. 5.1. 2 Cor. 4.5. Heb. 13.7.
• * 1.1307

  Gen. 49.3, 4.
• * 1.1308

  2 Thes. 2.4.
• * 1.1309

  Rev. 9.1, 2, 3. & 11.2. 2 Cor. 1.24. & 4.5, 12. & 10.18. & 11.2. 1 Pet. 5.3.
• * 1.1310

  Rev. 11.1, 3, 4.
• * 1.1311

  Act. 6. & 7, & 8.5, 2. 1 Tim. 3.13. Act. 13.15. & 15.4. 1 Cor. 1.14.
• * 1.1312

  1 Tim. 3.9, 10.
• * 1.1313

  1 Cor. 14.26, 29, 40.
• * 1.1314

  2 Tim. 4, 1, 2, 3, 4, 5, 6. 1 Tim. 1.3, 8. & 3, & 4, & 5, & 6.
• * 1.1315

  Tit. 1, & 2, & 3.
• * 1.1316

  Rev. 12.1, 2.
• * 1.1317

  Rev. 12.14. & 11.1, 2, 3, 4, 5.
• * 1.1318

  Joh. 11.25. & 7.38, 39. & 14.16, 26. & 16.7, 15, 23, 26. Mat. 28.20. & 7.7. Mar. 11.23, 24. Luk. 1.7.6. Phil. 4.4.5, 7, 13.
• * 1.1319

  Eph. ••.5.
• * 1.1320

  Rom. 1.5. & 10.8. & 16.26. Gal. 1.23. & 3.2. Rom. 4.19, 24. Eph. 2.8. Act. 13.8. Rom. 3.20, 30. & 4.5. & 5.1.
• * 1.1321

  2 Cor. n. 4. Gal. 1.7, 8, 9. Col. 1.5, 23.
• * 1.1322

  1 Cor. 8.6. Joh. 4.42. 2 Cor. 11.4. 1 Cor. 8.6. & 12.6. Gal. 3.20. 1 Tim. 2.5. 1 Cor. 12.4, 11. 2 Cor. 11.4. 1 Joh. 5.7. Mar 12.32, 34. Joh. 10.29, 30. 1 Joh. 5.10, 11.
• * 1.1323

  Heb. 11.13. Joh. 6.40. Act. 6.7. Rom 3.25. & 10.8, 9, 10.
• * 1.1324

  Heb. 11.13. Rom. 10.10.
• * 1.1325

  Joh. 2.23. & 12.42.
• * 1.1326

  Rom. 10.9. Joh. 8.30, 31.
• * 1.1327

  Joh. 2.24, 25.
• * 1.1328

  Gen. 6.5. & 8.21.
• * 1.1329

  Joh. 8.30, 31.
• * 1.1330

  Joh. 12.42.
• * 1.1331

  Col. 1, 12, 13. 1 Pet. 2.3, 5, 9. Phil. 3.7, 8, 9.
• * 1.1332

  Joh. 2.13, 14. 2 Thes. 1.1, 3. Rom. 3.21, 22, 25, 26, 27. Act. 6.7. 2 Pet. 1.1.
• * 1.1333

  1 Thes. 2.13. Act. 10.43. Gal. 2.3, 5. 2 Tim. 1.7. Joh. 7.38, 39. Gal. 5.22, 23. Gal. 5.6. Rom. 10.10. Psal. ••6.1, 10.
• * 1.1334

  2 Cor. 4.13. Act. 4.10, 11, 12.
• * 1.1335

  Rom. 10.8, 9.
• * 1.1336

  Rom. 3.25, 26, 27. Gal. 5.7. Mat. 24.13.
• * 1.1337

  Heb. 1.1.
• * 1.1338

  Eph. 4.4.
• * 1.1339

  1 Cor. 12.12, 20. Eph. 2.19, 22. 1 Joh. 1.3. Cant. 6.9. Gal. 3.16, 29. Hos. 11.1. Rom. 8.17. Gal. 3.36. Eph. 4.4. 1 Joh. 5.6. Joh. 15.26. Eph. 2.17, 18. 1 Cor. 12.13. 1 Cor. 2.16. Eph. 4.4. sa. 45.22. Joh. 3.14, 16. 2 Thes. 2.14. Eph. 1.18. Eph. 4.5. Rom. 10.6, 15. 1 Pet. 1.20, 21. 2 Thes. 1.10. Joh. 1.12, 13. Eph. 4.5.
• * 1.1340

  1 Cor. 12.12, 13. Rom. 6.3, 6. Gal. 3.26, 27, 28.
• * 1.1341

  1 Cor. 6.11. Phil. 2.1, 2, 5. Eph. 4.6. Eph. 1.3, 17. 1 Cor. 2.6. Mat. 10.40. Rom. 16.20, 25, 26. 1 Pet. 5.10, ••. Psa. 138.8.
• * 1.1342

  2 Cor 114. Gal. 1.6, 7, 8.
• * 1.1343

  Rom. 16.25, 26. Eph. 3.3, 9. 2 Cor. 3.12, 14.
• * 1.1344

  Rom. 1.16, 17.
• * 1.1345

  Psal. 84.7.
• * 1.1346

  Psal 33.11. Isa. 14 24, 26, 27. Eccles. 3.14.
• * 1.1347

  Job 23.13, 14. Psal. 119.90, 91. & 103.19 & 66.7. Deut. 29.29.
• * 1.1348

  Eph. 1.11.
• * 1.1349

  Psal. 39.9. & 118.23. & 126.
• * 1.1350

  Psal. 119 140, 160. Prov. 8.6, 7, 8. Joh. 17.17 Pro. 22.20, 21. Ecclis. 12.10.
• * 1.1351

  Isa. 8.20.
• * 1.1352

  Isa. 49.20. Job 27.12. Isa. 25. 1. Psal. 2.6. & 148.6. Job 14.5. & 26.10. & 28.26. Prov. 8.29. Jer. 5.22.
• * 1.1353

  Prov. 8.22, 23, 24, 25, 26, 30.
• * 1.1354

  Joh. 1.1, 2, 3. Col. 1.15, 16, 17. Heb 1.2, 3. Joh. 17.5. Phil. 2.6. Rom. 11.36.
• * 1.1355

  Heb. 1.4, 6, 7. Psal. 104.4.
• * 1.1356

  Job 38.7. Psal. 9.7. Luk. 20.36
• * 1.1357

  Job 1.6. & 2.1. Jude 6. See Part 1. chap. 11.
• * 1.1358

  See Part 1. chap. 9.
• * 1.1359

  See Part 1. ch. 12, & 13.
• * 1.1360

  Caution I.
• * 1.1361

  Ezek. 16.2, 27.
• * 1.1362

  Isa. 66.4. Jer. 19.5. & 32.35.
• * 1.1363

  Jam. 1.13.
• * 1.1364

  Caution II.
• * 1.1365

  Act. 17.26, 27.
• * 1.1366

  Act. 10.35.
• * 1.1367

  Rom. 3.10.20. & 1.18, 28.
• * 1.1368

  Deut. 7 6 7. & 14 2. Psal. 147. 19.20. Rom. 9.6, 27. Act. 10.35.
• * 1.1369

  Rom. 9.11.
• * 1.1370

  Deut. 23.7, 8.
• * 1.1371

  Obad. 9, 10, 21. Amos 9.12. with Jer. 49.7, 11. Job 2.11. Psal. 87.4, 5. & 60.8.
• * 1.1372

  Rom. 2.3, 4, 9, 12, 13, 14, 15, 17, 26, 27.
• * 1.1373

  Caution III.
• * 1.1374

  Isa. 45.23. Rom. 14.11, 12. Joh. 12.32. Phil. 2.9, 10, 11.
• * 1.1375

  Rom. 10.9, 10. Isa. 45.24. Joh. 6.37, 40.
• * 1.1376

  Joh. 6.37. & 16.8, 9. Isa. 45.24. Phil. 2.10, 11.
• * 1.1377

  Heb. 9.27. Heb. 11.13. 1 Thes. 4.14. Rev. 14.13. John 8.24. Eccles. 11.
• * 1.1378

  1 Cor. 15.21, 22. Joh. 5.28, 29. Luk. 14, 14. Act. 24.15.
• * 1.1379

  2 Cor. 5.10. Rom. 2.16. Mal. 25.34, 46. Rev. 20.13, 15.
• * 1.1380

  Caution IV. Psal. 145.8.9. 1 Tim. 1.17. Joh. 12.13. Jer. 32.18, 19, 20. Isa. 25.1. & 40.14. Prov 22.20, 21. Act. 20.27. Psa. 33.11. Eph. 1.11.
• * 1.1381

  Isa. 45.21, 22. & 55.1, 4, 6.
• * 1.1382

  Joh. 25.3. Prov. 1.22, 23. Joh. 1.9. & 5.25.34.
• * 1.1383

  Isa. 45.22. Joh. 5.25. 2 Cor. 3.18. Rom. 5.8, 10. 1 Pet. 2.6, 7. Phil. 3.7, 8. Psa. 73.23, 24, 25. Col. 3.11. 2 Thes. 2.13, 14. 1 Pet. 1, 2. Eph. 1.11. Rom. 9.11.
• * 1.1384

  Joh. 3.19, 20, 21 1 Pet. 2.7, 8. Mat. 13.11, 15. Act. 28.26, 27. Luk. 2.34. Isa. 8.14.
• * 1.1385

  Joh. 6.27, 28, 60, 66. Rom. 11.23 Jer. 6.16, 17, 30. Ezek. 24.13, 14. Prov. 1.24, 32. Rom. 1.21.23, 28. 1 Pet. 2, 7, 8.
• * 1.1386

  1 Tim. 2.6. 2 Cor. 5.14. Rom. 5.6, 8. 1 Pet. 3.18. Isa. 53.5, 6. 1 Cor. 15.3. Gal. 1.4.
• * 1.1387

  1 Tim. 2.6, 7. Psa. 68.18. Isa. 42.1, 2, 7, 8. & 61.1, 2, 3. 2 Cor. 5.14, 15, 19, 20, 21. 1 Tim. 1.15.
• * 1.1388

  Psa. 96.28. Rom. 5.18. Joh. 6.51. Eccles. 9.4.
• * 1.1389

  Isa. 28.16. 1 Pet. 2.3, 4, 5, 6, 9. Joh. 3.16.
• * 1.1390

  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.
• * 1.1391

  Rom. 9.8. Gal. 3.16, 29. 1 Pet. 2.9.
• * 1.1392

  1 Joh. 3.10, 12. Joh. 8.44.
• * 1.1393

  Gen. 3.15. Pro. 29.27. Jude 3, 4.
• * 1.1394

  Prov. 8.22. Col. 1.17, 18.
• * 1.1395

  See Part 1. ch. 13.
• * 1.1396

  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.
• * 1.1397

  1 Pet. 1.20.
• * 1.1398

  Prov. 8.29, 30, 31
• * 1.1399

  Heb. 10.7, 8, 9
• * 1.1400

  Heb. 10.10, 12, 14
• * 1.1401

  Rom. 5.14, 18
• * 1.1402

  Joh 33.16, 17, 24
• * 1.1403

  Isa. 50.5, 6 Psa. 40.6, 7
• * 1.1404

  Heb. 10.5
• * 1.1405

  Gal. 4.4
• * 1.1406

  Rom. 8.3
• * 1.1407

  2 Cor. 5.14, 15 2 Tim. 2.6 Heb. 2.9 Eph. 2.13 Heb. 9.14 & 7.27 See Part 2. ch. 7. Luke 24.26, 46 Mat. 26.24 Isa. 53.2, 7 Psa. 22.6, 11, 18 Act. 2.23.
• * 1.1408

  Psa. 16.10, 11 Isa. 5.3.8 Act. 2.25, 33 & 13.29, 33, 37 Psa. 68.18 & 47.5 Luke 24.52 Heb. 10.12, 13 & 8.1 1 Pet. 3.22 Col. 2.9, 10 Joh. 17.5 Psal. 20.3, 4 & 110.1
• * 1.1409

  Isa. 42.1 Mat. 12.18 & 3.17 & 17.3 Psa. 89.19, 20.28
• * 1.1410

  Act. 2.36 & 10.36 Mat. 4.3, 11 Heb. 2.14 Col. 2.25 Eph. 4.8 Heb. 1.3, 4, 5, 6, 7, 13, 14 Rom. 14.7, 8, 9 1 Cor. 6.20 2 Cor. 5.14, 15 Rom. 2.16 2 Pet. 2.1 John 3.16
• * 1.1411

  1 Tim. 2.5. Isa. 43.1, 8 & 55.4, 5 & 61.1, 2, 3 1 Joh. 2.1 Heb. 7.25 & 9.15, 19
• * 1.1412

  Joh. 3.17 1 Tim. 1.15 Isa. 53.10, 11 & 55.5 Joh. 12.26 & 17 24 Psa. 68.18, 19, 20, 24 Rom. 2.16
• * 1.1413

  1 Chron. 17.9, 14 Psa. 2.6, 9 & 72 Dan 7.13, 14, 27 Luke 1.32, 33
• * 1.1414

  Isa. 52.13, 14, 15 & 53.10, 11, 12
• * 1.1415

  Isa. 45.23, 24 Phil. 2.10, 11 Joh. 12.32.
• * 1.1416

  Mat. 25.31, 46 2 Thes. 1.8, 9, 10
• * 1.1417

  Isa. 45.22 Ezek 33.11 Prov. 9.12
• * 1.1418

  Exod. 23.21 with 1 Cor. 10.9 Heb. 1.3 Isa. 55.4, 5. 1 Pet. 1.21 Joh. 14, 15, 16, 17
• * 1.1419

  Exod. 6.2, 3, 4
• * 1.1420

  Rev. 1.4 Act. 17.24, 25 Psa. 105.8, 9, 10 Exod. 3.6, 14, 15 Exod. 34.6 Psa. 145.8, 9 Exod. 34.7 Joh 21.14, 17 Psal. 81.11, 12 Mat. 24.37, 38 Pro. 1.24 Ezek. 24.13 Joh. 5.40 Deut. 5.9 Psal. 109.2, 3, 4 Ezek 18.2, 20, 31, 32 Prov. 8.30 Psa. 89.8 Gen. 17.1 Psal. 66.7 Isa. 45.21, 22 Psal. 9.9, 10 Jer. 9.24
• * 1.1421

  Joh. 14.9, 10 & 1.18 1 Cor. 10.9 Mat. 3.1 Isa. 55.4 Exod. 23.21 Isa. 7.14 Mat. 1.23 Isa. 9.6 Jer. 23.6 Tit. 2.13 Rom. 9.5 1 Joh. 4.14
• * 1.1422

  Isa. 45.22 Phil. 2.7, 10 Col. 1 28 Col. 2.9, 10 Joh. 1.4 1 Job. 5.10, 11 Col. 2.3 Isa. 42.1 & 61.1, 2, 3, 4 2 Cor. 3.18 & 4.6 Isa. 55.4, 5 Joh. 4.10 Isa. 65.1 2 Cor. 3.3, 4 Heb. 1.3.
• * 1.1423

  See this in Part 2. chap. 10. &c. 11.
• * 1.1424

  Rom. 1.2, 5 & 16.25, 26 1 Joh. 1.1, 2, 3 1 Pet. 1.20, 21 Eph. 3.3, 9 ••
• * 1.1425

  Prov. 8.4, 9 & 22.20, 21 1 Tim. 2.6, 7 Prov. 26.23, 26
• * 1.1426

  2 Cor. 1.18, 19, 20, 21 2 Pet. 1.16
• * 1.1427

  Luke 1.70 2 Pet. 1.20, 21
• * 1.1428

  Isa. 42.1 1 Pet. 1.1, 2
• * 1.1429

  Col. 1.15, 19
• * 1.1430

  Joh. 1.1, 2 Pro. 8, 22 Col. 1, 17, 18
• * 1.1431

  Heb. 2.7, 12.
• * 1.1432

  Isa. 42.1 Eph. 1.3, 4
• * 1.1433

  Prov. 8.22.31.
• * 1.1434

  Psal. 40.6, 7 Heb. 10.5, 10 Isa. 42.1
• * 1.1435

  Luke 1.35 Heb. 2.10 & 8.1 Joh. 1.13, 16, 17 Eph. 1.3
• * 1.1436

  Psa. 89.19 Deut. 18.15, 18 Joh. 8.23 & 15.19
• * 1.1437

  Joh. 15.16
• * 1.1438

  Joh. 1.18 1 Joh. 5.20 Mat. 7.27
• * 1.1439

  Ch. 2. before.
• * 1.1440

  Rom. 14.8, 9 1 Cor. 6.20. 1 Cor 5.14, 15
• * 1.1441

  Psa. 2.1, 6, 7, 8, 9
• * 1.1442

  Phil. 2.7, 8, 9, 10, 11 2 Cor. 5.10 Rom. 2.16 & 1.9, 10, 11, 12
• * 1.1443

  Hos. 11.4 Joh. 16.8, 11 Phil. 2.10, 11
• * 1.1444

  Isa. 45.22. Act. 14.17 & 17.26, 27, 28, 31 Rom. 2.4 Psa. 33.6, 8
• * 1.1445

  See the first 15 Chap. of the 3 Part.
• * 1.1446

  Gen. 6.3 Psal. 78 Isa. 55.4, 5 Ezek. 24.13 Joh. 3.17 Act. 26.18
• * 1.1447

  Joh. 1.9 Isa. 42.7, 8 Rom. 10.8, 9. 2 Cor. 6.2
• * 1.1448

  Gen. 12.2, 3 & 18.18 Gal. 3.8 Gen. 22.18 Gal. 3.16 Act. 3.25
• * 1.1449

  Gen. 12.3
• * 1.1450

  Luk. 10.16
• * 1.1451

  Dout. 18.15, 18, 19 Act. 3.19, 23 Isa. 28.16 1 Pet. 2.6, 7, 8 Joh. 8.24 Joh. 3.36
• * 1.1452

  Joh. 3.14, 15, 16, 17
• * 1.1453

  Vers. 17 Vers. 14, 15
• * 1.1454

  Vers. 15, 16
• * 1.1455

  Vers. 18 Vers. 14, 15, 16, 17
• * 1.1456

  Vers. 19
• * 1.1457

  Joh. 16.7, 8, 9
• * 1.1458

  Joh. 12.48 Rom. 2.16
• * 1.1459

  2 Thes. 1.7, 8, 9, 10.
• * 1.1460

  Mar. 16.15.16
• * 1.1461

  Joh. 1.18 Joh. 15.15 & 17.6, 8
• * 1.1462

  P. 53. Sect. 10.1.
• * 1.1463

  Joh. 3.14, 15, 16, 17, 18, 19 Mar. 15.16
• * 1.1464

  See Part 1. ch. 7.
• * 1.1465

  Caution.
• * 1.1466

  Gal. 3.13 & 4.4 Rom. 2.16
• * 1.1467

  Mat. 25.25, 26 & 18.3, 6 & 19.14 Mar. 9.36, 37
• * 1.1468

  1 Pet. 2.22.
• * 1.1469

  Prov. 1.31, 32 Hos. 13. 2 Pet. 2.1. Mat. 16.26
• * 1.1470

  Joh. 5.25 Eph. 2.1, 2, 3
• * 1.1471

  Mat. 4.23
• * 1.1472

  Mat. 13. v. 11,
• * 1.1473

  12,
• * 1.1474

  13,
• * 1.1475

  Pro. 17.16 with 9.12.
• * 1.1476

  Mat. 13.13, 14, 15, 19
• * 1.1477

  Compar. Isa. 53. 1 & 6.9, 10 with Joh. 12.35, 38 & ••.39, 40
• * 1.1478

  Isa. 6.9, 10 with Act. 28.26, 27, 28
• * 1.1479

  1 Pet. 2.6 with Act. 26.18
• * 1.1480

  Isa. 4 2. 1 Pet. ••, 3, 4, 5, 7 Rom. 1.5 & 16.26
• * 1.1481

  Eph. 5.6
• * 1.1482

  Act. 4.11
• * 1.1483

  Mat. 21.42 Psa. 118, 22 Mat. 21.43. 1 Pet. 2.8 Joh. 3.19 Isa. 8.23, 16.
• * 1.1484

  Luk. 2.34. & Isa. 8.14, 15, 16 with Jer. 5.3, 4 & 8.12 Prov. 1.23, 24, 25-31 Isa. 5.3, 4, 5 Jer. 6.16, 30 Ezek. 24.13
• * 1.1485

  Rom. 2.4 & 9.16 Hos. 13.9 Job 33.15, 16-24
• * 1.1486

  1 Pet. 5.5, 6 Jam. 4.6 Prov. 3.34 Mat. 23.12 Luk. 18.14 Prov. 28.13, 14 Deut. 29.19, 20
• * 1.1487

  Joh. 3.16 Heb. 11.13 2 Pet. 2.20.21
• * 1.1488

  See Part 3. ch. 17.
• * 1.1489

  Joh. 8.30, 31
• * 1.1490

  Joh. 10.26, 27 Joh. 8.32, 33, 36
• * 1.1491

  Isa. 45.22 Luk. ••.60, 69, 70, 71, 76, 77 Joh. 3.14, 15, 16, 17 & 5.34 Mar. 1 ••.15, 16 Act. 10.43
• * 1.1492

  Rom. 10.9 Rom. 10.10. 1 Cor. 1.18. 2 Cor. 2.15 Eph. 2.5 2 Tim. 1.9
• * 1.1493

  1 Cor. 15.1, 2, 3, 4
• * 1.1494

  Mat. 24.13. 1 Cor. 6.11 Col. 1.12, 13
• * 1.1495

  Joh. 2.14, 17 & 5.34 Act. 26.18 Isa. 45.22
• * 1.1496

  Joh. 3.36 & 8.24
• * 1.1497

  Joh. 12.47, 48 & 15.20 Mat. 26.61
• * 1.1498

  Act. 5.1, 10
• * 1.1499

  Luke 8.12
• * 1.1500

  Jam. 2.26
• * 1.1501

  Joh. 15.6
• * 1.1502

  Pag. 429. Answ, 1.
• * 1.1503

  Rom. 5.6, 8, 9, 10 & 4.22-25 Tit. 2.14 & 3.4, 5, 6. 1 Pet. 1.20, 21, 22
• * 1.1504

  Ezek. 36.27. Joh. 6.68, 69 Mat. 16.16, 17 Isa. 59.21 Joh. 14.16, 17, 26 Joh 16.13, 14, 15, 16 Heb. 8.10 Rom 8.26 Psa. 73.23, 24
• * 1.1505

  Mat. 10.19 Mar. 13.11 Luk. 21.15 Mic. 7.18, 19 Rom. 16.21
• * 1.1506

  Deut. 31.6 Heb. 13.5 Isa. 43.1, 4, 5. 1 Sam. 2.9 Psa. 97.10 Pro. 2.8
• * 1.1507

  Psal. 91
• * 1.1508

  Luk. 1.71, 72, 73, 74, 75 Pro. 10.29. 1 Pet. 1.5
• * 1.1509

  1 Cor. 15.50, 51, 52, 53, 54, 55 1 Thes. 4.14, 15, 16, 17 Heb. 11.13, 14, 39, 40 Psa. 105 9, 10, 11 Dan. 12.13
• * 1.1510

  Joh. 1.13 Rom. 9.6, 7, 8, 9, 10, 11 & 11.4, 5, 6
• * 1.1511

  Joh. 1.12, 13 & 3.3, 5. 2 Thes. 2.13, 14. 1 Pet. 1.2
• * 1.1512

  Rom. 9.5, 6, 11, 13, 14, 24, 25, 30, 31, 32, 33 & 10.1, 2, 3, 4
• * 1.1513

  Rom. 11.23
• * 1.1514

  Rom. 9.11 & 11.5, 6, 7
• * 1.1515

  Rom. 8.28
• * 1.1516

  Verse 17, 18,
• * 1.1517

  19, 21, 22, 23, 24, 25,
• * 1.1518

  26, 27, 28
• * 1.1519

  Psal. 1.4.5.8, 9 Rom. 2.4 Job 33.13, 24
• * 1.1520

  Psa. 69.21, 25 & 109.2, 6 Rom. 11.9
• * 1.1521

  Psal. 109.4, 5
• * 1.1522

  Heb. 10.29 2 Pet. 2.1 Pro. 1.24 Jer. 6.16, 30 Heb. 4.1, 2 Mat. 22.16
• * 1.1523

  Vers. 15, 16, 17
• * 1.1524

  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
• * 1.1525

  1 Joh. 4, 10, 16, 19 & 3.16 Tit. 3.4, 5 1 Pet. 1.8 Rom. 5.5, 6
• * 1.1526

  Joh. 8.4•• 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
• * 1.1527

  2 Cor. 5.14, 15, 19, 20 Psa. 119.127, 159, 167 1 Joh. 2.4, 5 2 Tim. 4.8
• * 1.1528

  Gal. 5.6. Joh. 14 21, 23. 2 Joh. 11
• * 1.1529

  Eph. 1.11
• * 1.1530

  Prov. 1.23, 24, 25, &c. Jer. 6.16.30 Hos. 11.3, 4, 7
• * 1.1531

  Isa. 45.22 Mat. 22.14
• * 1.1532

  Rev. 17.14
• * 1.1533

  Joh. 3.16, 17 1 Joh. 3.5.8 & 4.9, 10. 1 Tim. 1.15 & 2.4, 5, 6
• * 1.1534

  Pro. 1.22, 23 & 9.1, 2, 3, 4, 5, 6 Isa. 45.21, 22 & 55.1, 2, 3, 7
• * 1.1535

  Joh. 3.15, 16 Isa. 45.22 Rom. 10.9, 10, 13
• * 1.1536

  Rom. 9.11. & 11.4, 5, 6, 7
• * 1.1537

  Eph. 4.4
• * 1.1538

  Mar. 1.15 Eph. 2.1, 2, 3 1 Joh. 5.19 Mat. 9.13 Mar. 2.17 Luk. 5 32 Act. 26.18
• * 1.1539

  Isa. 55.5, 6, 7 & 52.15 Luk. 24.46, 47, 48 Act. 13.8 Rom. 10.8, 9, 10, 13
• * 1.1540

  Joh. 16.7, 8, 9, 10 Pro. 1.22, 23 Ioh. 6.27 Act. 2.37, 38, 39, 40
• * 1.1541

  Prov. 1.24, 25, 36 Ier. 6.16, 30 Ioh. 3.19 & 15.22, 24
• * 1.1542

  Ioh. 8.31, 32, 36 2 Thes. 2.13, 14 1 Pet. 2. 2 Phil. 3.7, 8, 9 Rom. 5.8, 10 Tit. 3.4, 5, 6 Ioh. 14.21, 23 1 Cor. 8.3 Gal. 4.8 2 Pet. 2.3, 5, 9.
• * 1.1543

  Rom. 1.6, 7
• * 1.1544

  Mar. 9.7, 12 Luk. 9. 1 Isa. 41. 2 Psa. 50.5 1 Tim. 1.11, 12 Gal. 1 Rom. 1.1 Mat. 16.24 Eph. 5.1 Rev. 17.14 1 Pet. 2.3, 5, 9
• * 1.1545

  Jude 1
• * 1.1546

  Rom. 3.9, 20, 25 & 5.8, 9 1 Tim. 1.15 Tit. 3.4 Phil. 3.7, 8, 9 Joh. 15.16, 19 1 Thes. 2.13, 14, 15, 16. 2 Thes. 2.13
• * 1.1547

  Rom. 8.29, 30
• * 1.1548

  1 Pet. 2.9 Rom. 9.25, 26 Psal. 101.4 & 5.4, 5
• * 1.1549

  Rom. 8.29
• * 1.1550

  Luk. 13.27 Mat. 7.23 Psal. 101.•• Psal. 1.6
• * 1.1551

  Joh. 3.36 Psal. 18.43 Isa. 55.5 Rom. 9.25, 26 1 Joh. 4.16, 19 1 Cor. 8.3
• * 1.1552

  Gal. 4.9
• * 1.1553

  Act. 15.18 Joh. 6.29. 1 Pet. 1.21 Rom. 5.5, 8, 10
• * 1.1554

  Act. 15.19 Joh. 14.21, 23 See ch. 10.
• * 1.1555

  Joh. 3.16 Rom. 9.8, 11. & 11.5, 6, 7 Eph. 1.11
• * 1.1556

  Joh. 5.20, 22, 23 & 17.1 Col. 1.15, 17, 18, 19
• * 1.1557

  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
• * 1.1558

  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
• * 1.1559

  Ezek. 23.1, 2, 3, 4, 5, 19
• * 1.1560

  2 Chron. 15.2, 4
• * 1.1561

  Ezek. 20.8
• * 1.1562

  1 Joh. 3.12 Jude 11 Mat. 23.35 Rom. 5.12, 18, 19
• * 1.1563

  2 Pet. 1.20, 21 2 Tim. 2.9, 10 Joh. 1.12. 1 Cor. 1.30
• * 1.1564

  1 Cor. 8.3 Gal. 4.6, 9 Joh. 15.16 Act. 9.15, 16. & 10.41, 42. 1 Tim. 1.11, 12 & 2.7
• * 1.1565

  1 Pet. 2.5, 9 Eph. 2.10 Rom. 7.4, 5 Joh. 15.16, 19 1 Tim. 1.11, 12 & 2.7. 2 Tim. 1.11 Act. 10.41, 42
• * 1.1566

  Eph. 1.4 Phil. 2.15, 16 Eph. 5.1, 2. Joh. 13.15, 34, 35 & 15.12
• * 1.1567

  1 Thes. 3.3, 4
• * 1.1568

  Mat. 20.23 & 10.22. 1 Pet. 4.12 & 1.6, 7 Act. 14.22 2 Tim. 3.12 Heb. 12.6
• * 1.1569

  Phil. 3.9, 10 2 Cor. 4.17, 18 Rom. 5.3, 4, 5 Jam. 1.2, 3 1 Pet. 4.14 Heb. 2.10. Luk. 24.26 Rom. 8.17 2 Tim. 2.11, 12 Mat. 5.11, 12 Jam. 1.2, 3, 4 1 Pet. 4.13
• * 1.1570

  Col. 1.18. Prov. 8.22, &c. Col. 1.17, 15 Col. 1.18 Act. 17.31 Mat. 2.18 Ier. 31.16, 17
• * 1.1571

  Heb. 12.23 Col. 1.18 Eph. 1.21, 23 Ioh. 17.1
• * 1.1572

  1 Tim. 1.16
• * 1.1573

  Heb. 11.1. vers. 13.2
• * 1.1574

  Heb. 12.1, 2
• * 1.1575

  Jam. 5.10, 11.
• * 1.1576

  1 Pet. 2.5
• * 1.1577

  Psal. 9.10 & 34.22 Psal. 22.4, 5
• * 1.1578

  Rom. 8.30
• * 1.1579

  Rom. 4.5 & 3.25
• * 1.1580

  Isa. 50.7, 8, 9 Isa. 43.2 Neh. 13.14. Heb. 11.4 2 Cor. 8.12 & 6.8 Rev. 12.11. Psal. 44.17, 18 Rom. 8.36, 37 Isa. 41.9, 10, 11, 12, 13, 14, 15, 37, 40
• * 1.1581

  Joh. 17.1. Heb. 12.2 Psal. 44.17, 18, &c. Isa. 52.2 Rev. 14.13 & 6.9, 10, 11. 2 Cor. 5.8 Phil. 1.23 & 3.20
• * 1.1582

  Ch. 7.4, 7 & 8.1, 4, 5, 6, 12, 13, 14
• * 1.1583

  Vers. 17, 18, 23, 24
• * 1.1584

  Vers. 35, 39
• * 1.1585

  Ch. 1.1, 2, 3, 4, 5, 16. & 3.22, 25, 28. & 4.5, 24, 25. & 5 6, 11, 12, 18. & 6, & 7.
• * 1.1586

  V. 14, 15, 16, 28.
• * 1.1587

  V. 14, 15, 17, 18, 29, 30
• * 1.1588

  V. 14, 17, 18, 29, 30.
• * 1.1589

  Rom. 4.6, 21, 22, 23. & 8.14, 18, 29, 30, 31.
• * 1.1590

  V. 32, 33, 34, &c.
• * 1.1591

  Tit. 3.4, 5, 6, 7. 2 Tim. 2.9, 10
• * 1.1592

  See part 1. c. 11.
• * 1.1593

  Mr. Owen.
• * 1.1594

  Eph. 3.11. & 1.9, 11. Psal. 2.7. 2 Tim. 1.9.
• * 1.1595

  Rom. 9.11.
• a 1.1596

  Psa. 33.10, 11. Pro. 19.21. Isa. 14.24. Jer. 44.28
• b 1.1597

  Rom. 6.23, 24, 33. & 11.5, 6, 7.
• c 1.1598

  Rom. 8.28. 2 Tim. 1.9, 10. Tit. 3.4, 5, 6, 7.
• d 1.1599

  1 Thes. 1.1, 3, 4, 5, 6. 2 Thes. 2.13, 14.
• e 1.1600

  Eph. 1.11. Rom. 9.11. & 11.5, 6
• f 1.1601

  1 Pet. 1.2.
• g 1.1602

  2 Thes. 2.14. 1 Thes. 2.13.
• h 1.1603

  2 Thes. 2.13.
• * 1.1604

  Rom. 11.25, 29. Deut. 7.6, 7, 8, 9, 10.
• * 1.1605

  Rom. 11.28.
• * 1.1606

  Rom. 11.25.
• * 1.1607

  1 Thes. 1.13. 2 Thes. 2.13, 14.
• * 1.1608

  Rom. 15.7, 8 9, 10, 11. Rom. 11.7 8, 10, 15, 17, 19, 20.
• * 1.1609

  Rom. 11.16, 23.
• * 1.1610

  Rom. 11.11, 14. Act. 13.45, 47, 52. 1 Thes. 2.16.
• i 1.1611

  1 Chron. 16.13, 29 Psa. 105.5, 14 & 135.13, 14.
• k 1.1612

  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.
• * 1.1613

  1 Tim. 2.5, 6.
• * 1.1614

  Rom. 11.12, 15, 30, 31, 32, 33.
• * 1.1615

  Gen. 15.2, 3.
• * 1.1616

  Gal. 3.26 Luk. 21.46. Rom 8.23. 1 Joh. 3.2.
• * 1.1617

  Rom. 3.2. & 9.4, 5.
• * 1.1618

  Eph. 1.5.
• * 1.1619

  Rom. 8.15. Gal. 4.5, 7.
• * 1.1620

  See par. 1. c. 7.
• * 1.1621

  Isa. 28.16. 1 Pet. 2.3, 4, 5, 6, 9.
• * 1.1622

  Act. 4.12. 1 Cor. 3.11.
• * 1.1623

  2 Tim. 2.8.
• * 1.1624

  Rom. 15.20. 2 Thes. 3.1, 2, 8. 2 Tim. 2.9, 10.
• * 1.1625

  2 Tim. 2.11.
• * 1.1626

  2 Cor. 5.14, 19, 20, 21.
• * 1.1627

  Rom. 6.2, 11. & 7.4. Col. 2.20. Phil. 3.3, 7, 8. Rom. 6.4, 5, 8, 11 & 7.4, 5, 6 Joh. 11.25, 26. 2 Tim. 2.12. Rom. 8.17, 18.
• * 1.1628

  2 Pet. 2.1. Rom. 9.6, 8. Isa. 65.11, 15. Joh. 12.48. Rom. 2.16. Prov. 9.12. Phil. 2.9, 10, 11. 2 Tim. 2.13.
• * 1.1629

  2 Tim. 2.14, 15, 16, 17, 18, 19.
• * 1.1630

  Pag. 132.3.
• * 1.1631

  Pag. 364.
• * 1.1632

  Pag. 161. & 63.2.
• * 1.1633

  2 Cor. 5.21. Eph. 5.25, 26, 27. 1 Joh. 1.1, 7.
• * 1.1634

  See par. 1. ch. 13. and par. 4. ch. 2.
• * 1.1635

  Isa. 53.8, 10, 11. Joh. 12.23, 24. Rom. 9.25, 26, 8.
• * 1.1636

  Isa. 53.10, 11. & 55 4, 5. 1 Pet. 1.20, 21.
• * 1.1637

  Joh. 6.40.45, 47. & 10.27, 28, 29. & 17.2, 6, 7, 8. Heb. 9.15. & 7.25.
• * 1.1638

  Par. 4. ch. 5.
• * 1.1639

  1 King. 1.11, 12, 13. & 15.4, 5
• * 1.1640

  Eph. 5.25, 26, 27.
• * 1.1641

  Rom. 9.••. & 8.16, 17. 〈◊〉〈◊〉 3.8, 16, 26, 29.
• * 1.1642

  Isa. 44.4, 5, 6, 10.
• * 1.1643

  Rom. 11.20, 21, 22.
• * 1.1644

  Peov. 14.16.
• * 1.1645

  Mat. 4.6. with Psal. 91.11, 12.
• * 1.1646

  1 Pet. 1.5.
• * 1.1647

  2 Tim. 2.14.
• * 1.1648

  Gal. 1.6, 7, 8. 2 Cor. 11.3, 4, 5.
• * 1.1649

  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.
• * 1.1650

  2 Tim. 2.16.
• * 1.1651

  2 Tim. 2.18, 23. 1 Tim. 9.20. 2 Pet. 1.16. 2 Tim 2.16 & 3.13. 2 Tim. 2.17.
• * 1.1652

  1 Tim. 1.19, 20. with 2 Tim. 2.1••.
• * 1.1653

  2 Tim. 2.19.
• * 1.1654

  2 Cor. 11.1, 2, 3, 4, 5, 6, 11, 12, 13, 14, 15.
• * 1.1655

  2 Tim. 2.1, 2, 3, 14, 15 & 4.2 & 2.8, 16, 22, 23, 24, 25, 26 Jude 21, 22, 23.
• * 1.1656

  Isa. 4.2. & 32.1, 2. & 55.1, 7. 2 Cor. 5.14, 15, 19, 20, 21. Tit. 3.2, 3, 4, 5.
• * 1.1657

  Psa. 58.10. & 107.40, 41. Isa. 66.23, 24. Rev. 13.14, 17.
• * 1.1658

  1 Sam. 3.18. 2 Sam. 15.25, 26.
• * 1.1659

  Rom. 5.5, 8, 10. 1 Tim. 1.15. Rom. 1.14, 15, 16.
• * 1.1660

  2 Cor. 5.11, 14, 15, 19, 20. Rom. 9.1, 2, 3. & 10.1, 2, 3, 4. & 11.4, 14. 1 Cor. 9.19, 20
• * 1.1661

  1 Tim. 1.19, 20. 2 Tim. 2.14, 16, 23. 2 Pet. 2.18, 19. Jude 16.
• * 1.1662

  Heb. 13.8. 1 Pet. 1.24, 25.
• * 1.1663

  Jude 6. Col. 2.18. 2 Cor. 11.3, 4, 13, 14, 15. Gal. 1.6, 7, 8. 2 Tim. 2.18. 1 Cor. 15.3, 4. Isa. 40.8, 9. 1 Pet. 19.25. Heb. 13.7, 8.
• * 1.1664

  Joh. 12.47, 48. 2 Thes. 1.10.
• * 1.1665

  Isa. 28.16, Psa. 18.22. Mat. 21.4. 1 Pet. 2.6 Act. 4.11, 12. 1 Cor. 3.11.
• * 1.1666

  Isa. 28.16. Mat. 3.17. & 17.5. Joh. 5.37. Joh. 6.27. Isa. 55.4. 1 Cor. 2.2. Isa. 42.4. Rom. 8.28. & 8.2. Isa. 28.16. & 8.16 & 51.4. 2 Cor. 1.22. & 5.14 Eph. 1.13. Isa. 2.3.4. Mic. 4.2, 3 Isa. 8.20, 14, 15, 16. & 28.9, 16. & 29.11, 12. & 42.21. & 49.6. & 13.47. Mat. 5.14, 15. Phil. 2.15, 16. Joh. 1.4, 7, 9. & 5.35. Isa. 44.26. Heb. 2.3, 4.
• * 1.1667

  Eph. 2.20, 21, 22.
• a 1.1668

  Act. 2.36. & 10.36. & 9.17, 29. & 11.16. & 16.31. & 20.35. Rom. 14.9. 1 Cor. 1, 2. & 8.6. 2 Cor. 1, 2. & 13.14. Gal. 1.3. & 6.18, &c.
• b 1.1669

  Joh. 2.1, 2:
• c 1.1670

  Joh. 10.29, 30. 1 Joh. 5.7. Joh. 5.17.19, 22, 23. & 14.6, 10. & 16.14, 15. Heb. 1.3.
• * 1.1671

  Joh. 2.24, 25. & 16.30. Dan. 2.22, Isa. 66.18. Luk. 16.15. Deut. 31.21. 2 King. 19.27. Isa. 37.28. Jer. 48.30. Psa. 138.6. & 139.1, 5.
• * 1.1672

  See part 4. ch. 7.
• * 1.1673

  Psal. 14.5. & 146.8. & 37.17. & 112.6. & 5.12. & 1.6. & 146.9. & 37.17. & 112.10.
• * 1.1674

  Psal. 24.1. & 119.91. Joh 12.16. Psal. 2.7, 9. Rom. 13.9. Act. 10.36. 2 Cor. 5.14, 15. Phil. 2.9, 10, 11. Joh. 5.28, 29.
• * 1.1675

  Joh. 6.44, 45. & 14.21, 23. & 17.2, 6, 7. Rom. 9.24. Heb. 3.1, 6. 1 Cor. 1.24. 2 Cor. 8 5 Tit. 3.3, 7. Rom. 9.8. Gal. 3.29. Rom. 8.28. 2 Thes. 2.13. 2 Pet. 1.2. Hos. 2.23. Rom. 9.25, 26. 1 Cor. 8.2, 3. Gal. 4.8, 9. 1 Cor. 6.11. 1 Thes. 5.4, 5. Eph. 2.3, 10.
• * 1.1676

  Joh. 14.21, 23. & 16.27. & 15.16, 19. & 17.6, 10, 16. Joh. 3.14, 15, 16. & 16.24.
• * 1.1677

  Isa. 28.16. 1 Pet. 2.6.
• * 1.1678

  Tit. 2.11, 12. Pro. 1.22, 23. & 9.6. Mar. 1.15. Act. 3.26. & 26, 18. Joh. 2.8. Pro. 1.24. Joh. 3.19. Psal. 85.8. Heb. 3.7. Jam. 1.21. 1 Pet. 2.1, 2.3. Jam. 1.25. Act. 15.9.
• * 1.1679

  Joh. 3.14, 15, 16, 17, 18. Tit. 2.11, 12, 13, 14. & 3.3, 4, 5, 6, 7.
• * 1.1680

  Mr. O. p. 77.
• * 1.1681

  Heb. 11.13, 14, 40.
• * 1.1682

  Act. 2. & 13.32, 33. & 10.11. Rom. 1.1, 5. 1 Cor. 3.11. 1 Joh. 1.1, 2, 3.
• * 1.1683

  1 Joh. 4.3.
• * 1.1684

  1 Joh. 4.1.
• * 1.1685

  Mat. 7.15.
• * 1.1686

  Act. 20.29.30.
• * 1.1687

  2 Pet. 1.16. 2 Tim. 4.4. Isa. 8.20.
• * 1.1688

  Joh. 10.4.
• a 1.1689

  Joh. 3.14, 15, 16, 17.
• b 1.1690

  1 Tim. 2.4, 5, 6, 7.
• c 1.1691

  1 Joh. 4.14.
• d 1.1692

  1 Joh. 2.2.
• e 1.1693

  Joh. 1.2 9.
• f 1.1694

  2 Cor. 5.14. Heb. 2.9.
• g 1.1695

  Joh. 1.9 ••6.••
• h 1.1696

  Act. 3.26. & 26.17, 18.
• * 1.1697

  Luk. 18.11, 12.
• * 1.1698

  Rom. 9.32, 33. & 10.1, 2, 3 Gal. 4. Phil. 3.3, 7, 8, 9.
• * 1.1699

  Gal. 3.10, 13. Tit. 3.4.
• * 1.1700

  Heb. 4.6.
• * 1.1701

  Compare ch. 3. & 4. with ch. 6.12-20. & 11. See Part 3. ch. 2.
• * 1.1702

  Rom. 9.19.
• * 1.1703

  Rom. 6.25, 26. Eph. 3.3, 9.
• * 1.1704

  Rom. 1.16. 1 Thess. 2.13.
• * 1.1705

  Psal. 12.5, 6, 7. 2 Cor. 1.20.
• * 1.1706

  Gen. 3.15. with 2 Joh. 3.5. Gen. 22.18. with Gal. 3.16. Isa. 42.1, 7. & 49.6.
• * 1.1707

  & 5.3, 4, 10. with Joh. 3.16, 17. 1 Joh. 4.14. Act. 13.47.
• * 1.1708

  Act. 13.31, 32.33. Rom. 8.32.
• * 1.1709

  Psa. 40.6, 7. Heb. 10.5, 7. Isa. 50.9. Psal. 116.10, 11. Psal. 2.6. & 110.1. Isa. 42.1. & 50.4, 5, 6. & 61.1, 2, 3. Psa. 110.4. Isa. 49.7, 8 & 55.5. Mal. 3.1. Isa. 40. Psal. 68.11, 19. Prov. 9.3. Isa. 53.10, 11, 12. Psa. 2.8, 9. & 89.20, 21, 27. 1 Chron. 17.13, 14. Isa. 65.9.
• * 1.1710

  Joh. 3.16, 17. Rom. 5.6, 8 Gal. 4.4. 1 Tim. 1.15. 1 Pet. 3.22, 23. Heb. 7, & 8, & 9, & 10. 1 Ioh. 4. Rom. 1.1, 4. 1 Pet. 1.21, 25. Ioh. 1.12, 13. Gal. 3.7, 8, 16, 26, 29. Ioh. 3.14, 15, 16, 17. Tit. 3.3, 4, 5, 6.
• * 1.1711

  Psal. 85.10, 11.
• * 1.1712

  Isa. 42.1, 2, 4, 6, 7. & 49.6, 6. & 52.10, 13, 14, 15. & 61.1, 0, 3. Mat. 12.18, 19. Luk. 2.32. Rom. 15.21. Joh. 1.4, 5, 7, 8, 9.
• * 1.1713

  Isa. 45.22 Mat. 4.16. & 25.24, 26. Prov. 1.22, 24. Rom. 2.4, 5. Joh. 3.18, 19. & 15.22, 24.
• * 1.1714

  Isa. 45.22. & 55 5 Joh. 5.25. & 6.45. Mat. 13.12, 13, 15. Isa. 55.1, 2, 3, 4. Joh. 5.37, 40. & 16.8. 2 Thes. 2.10.
• * 1.1715

  Ioh. 3.15, 16, 36 Mar. 16.16. Isa. 28 16. Act. 10.43. & 13.38, 39 Ioh. 11.25, 26. Rom. 4, 5.23. & 5.9.
• * 1.1716

  Pag. 114.3.
• * 1.1717

  Rom. 3.9, 19, 20, 23.
• * 1.1718

  Pag. 117. Sect. 8.2.
• * 1.1719

  Act. 17.31. Joh. 6.32. Isa. 5 5.5. 1 Pet. 1.20, 21.
• * 1.1720

  Rom. 10.8, 9. Prov. 17.16.
• * 1.1721

  See for all Par. 4. ch. 4.
• * 1.1722

  Act. 26.17, 18. Rom. 10.15. 1 Cor. 3.5. 2 Cor. 3.3. 1 Pet. 1.20, 21, 22, 23, 25.
• * 1.1723

  Mat. 5.1, 2, 3, 4, 5, 6, 7, 8. & Luk. 6.20, 21.
• * 1.1724

  Psal. 36.8, 9. & 65.4. & 92.12, 13. Mat. 18.20.
• a 1.1725

  Psa. 37.30, 31
• b 1.1726

  Joh. 16.23, 24
• c 1.1727

  Rev. i. 3. Mat. 28.20. Mar. 16.15.
• d 1.1728

  2 Tim. 2.12. Mat. 19.29. Mat. 10.19, 20. 1 Cor. 10.13. Isa. 43.1, 2, 3. Heb. 12.5, 11.
• * 1.1729

  Gen. 31.3. & 32.9. 2 Chron. 15.2. Mat. 28.20. Jer. 42.10, 11, 12, 13, 14. Hos. 6.2, 3 Heb. 3.6, 14. & 10.35, 38. 1 Pet. 2.3, 4, 5. Eph. 2.22. & 4.12, 16, Joh. 15.4, 8, 9, 10, 11. Psal. 81.6, 8, 9, 10. Rom. 6.11, 14. & 8.11, 12, 13, 14. Gal. 5.16. Col. 1.22, 23. & 2.6, 7. Mat. 24.13, Rev. 2.10. 2 Tim. 4.7, 8.
• * 1.1730

  Joh. 6.68.
• * 1.1731

  Psa. 73, 23, 24, 25, 26.
• * 1.1732

  Jer. 23.16, 17, 27, 32, 33, 34.
• * 1.1733

  Pag. 429.
• * 1.1734

  1 Sam. 12.20, 21.
• * 1.1735

  Jer. 31.1, 2, 3, 4, 5, 31, 32, 33, 34.
• * 1.1736

  2 Cor. 5.8, 9, 10, 11.
• * 1.1737

  13, 14, 15, 19, 20.
• * 1.1738

  Iob. 31.1, 23.
• * 1.1739

  Psal. 119.120.
• * 1.1740

  Mal. 2.5.
• * 1.1741

  Hab. 3.16.
• * 1.1742

  Isa. 66.2, 5. & 28.13.
• * 1.1743

  Prov. 28.14.
• * 1.1744

  Num. 22.6, 15. Iosh. 22.15, 22. 1 Cor. 9.27. & 10.1, 6, 11.
• * 1.1745

  Pag. 221.
• * 1.1746

  1 Sam. 22.2 ••.
• * 1.1747

  2 Chron. 15.2, 8, 9, 10, 11, 12, 13, 14.
• * 1.1748

  Ioh. 15.1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11.
• * 1.1749

  Ier. 3.6, 14, 22. Hosea 14.2, 4. Iude 22, 23.
• * 1.1750

  Pag. 294.
• * 1.1751

  Rom. 5.1, 2. Gal. 1.1.
• * 1.1752

  Prov. 28.26.
• * 1.1753

  Isa. 50.10, 11. Mat. 26.33, 35 Rom. 11, 18, 20.
• * 1.1754

  Hab. 2.3, 4 Gal. 2.20.1 Pet. 1.5. Gal. 5.5.
• * 1.1755

  Psal. 125.
• * 1.1756

  Psal. 84.12. & 29.11. & 5.12. Isa. 26.3, 4. Jer. 17.7, 8.
• * 1.1757

  Deut. 33.3. Ioh. 10.28, 29. Psa. 18.30. Deut. 23.25, 27. Rom. 16.20. Mat. 16.18.
• * 1.1758

  Psal. 31.23, 24. & 97.10. Prov. 2.8. Deut. 31.6. Heb. 13.5. Psa. 37.28.
• * 1.1759

  Isa. 57.13. Psal. 34.22.
• * 1.1760

  Rom. 13.11. 2 Tim. 1.9, 10. 1 Joh. 1.1, 2, 3.
• * 1.1761

  2 Cor. i. 20. Joh. 1.12.13. Joh. 6.37, 38, 40 & 7.2, 6.
• * 1.1762

  Psa. 16.2, 3.
• * 1.1763

  Joh. 1.12, 13. 1 Joh. 5.12, 13. Gal. 3.29 Ioh. 6.40, 45. & 10.27, 28, 29. Ioh. 14.16, 17, 26. & 15.26, 27. & 16.7, 13, 14 Rom. 8.26, 23, 14, 15, 16. Psal. 73.24.
• * 1.1764

  1 Pet. 1.4, 5.
• * 1.1765

  Rom. 1.16. 1 Thes.
• * 1.1766

  Luk. 11.20. Act. 11.21. 1 Cor. 3.4 〈…〉〈…〉 3. 2 〈◊〉〈◊〉. 3, 4. Ioh. 17.11, 12.
• * 1.1767

  Rom. 5.6, 7, 8, 9, 10. Tit. 3.4.5, 6, 7. Gal. 5.5.6. & 6.6. Hab. 2.4. Rom. 1.17. Gal. 3.11. Heb. 10.38. Ioh. 3.36. Rom. 4.13, 16.
• * 1.1768

  Rom. 4.17, 25. & 5.1, 2, 5, 6. Isa. 28.6. 1 Pet. 2.6. 2 Tim. 1.12. & 4.18. 2 Cor. 5.1.
• * 1.1769

  Joshua 24.20. 2 Chron. 15.2. Prov. 1.8, 9. & 4.2, 6, 20, 24. Jer. 17.13 Ezek. 33.5, 11. Prov. 15.10. Psa. 141.5.
• * 1.1770

  Heb. 3.7, 12, 15, 16. & 10.35, 38. Phil. 2.14.
• * 1.1771

  Heb. 3.13. & 12.16, 17. Rom. 8.13 & 13.11, 14. Gal. 6.8. Prov. 11.2. & 16.18. & 29.23. Rom. 11.20, 21.
• * 1.1772

  Prov. 1.10. & 9.13, 18. & 14.7. & 19.27. Isa. 55.2. Rom. 9.31, 32, 33. & 10.2, 3. Gal. 4.19, 23. Luk. 18.9, 11, 14. Isa. 65.3, 4, 5.
• * 1.1773

  Mic. 2.10 Isa. 4.1.
• * 1.1774

  2 Cor. 10.7, 12, 18. & 13.5.
• * 1.1775

  Isa. 64.6. 1 Cor. 4.4.
• * 1.1776

  Isa. 65.4. & 66.17.
• * 1.1777

  Prov. 14.15.
• * 1.1778

  Mat. 4.6. Mar. 1.24. Act. 16.17.
• * 1.1779

  Ezek. 18. & 33.
• * 1.1780

  1 Cor. 1.13.
• * 1.1781

  2 Cor. 15.1, 2, 15. Ezek. 18. & 33.1, 9, 10, 11, 19. Joh. 15.1, 2, 15
• * 1.1782

  Isa. 55.2, 3, 4.
• * 1.1783

  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.
• * 1.1784

  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.
• * 1.1785

  Joh. 6.27, 29, 33, 51.
• * 1.1786

  Joh. 6.33. & 1.4, 5. Rom. 5.18. Rom. 2.4. Joh. 1.5, 8, 9. Eccles. 9.4.
• * 1.1787

  Tit 3.4, 5.
• * 1.1788

  Rom. 3.9, 21, 25. 1 Tim. 1.14, 15, 16. 2 Cor. 5.19, 20. Tit. 3.4.
• * 1.1789

  Rom. 5.8, 10, 11.
• * 1.1790

  Luk. 22.20. Mat. 26.28. 1 Joh. 2.2. Heb. 9.14, 15, 17. Joh. 6.51, 54, 57. & 11.25, 26. Rom. 4.5, 22, 23, 25. & 5.6. Rom. 5.1, 2, 3, 4, 5.
• * 1.1791

  Gen. 22.16, 17, 18. 1 Cor. 16.15, 16, 17, 18. Psal. 105.8, 9, 10, 11. Gal. 3.15, 16, 17. Heb. 6.13, 14, 15, 18.
• * 1.1792

  Heb. 6.20. Isa. 42.6. & 49.8. Gal. 3.26, 29, 1 Tim. ••.1.
• * 1.1793

  Heb. 10.10, 12, 14, 18, 19. & 8.1, 6, 11. & 9.14, 15. & 7.25.
• * 1.1794

  Heb. 8.10, 11. 2 Cor. 3.3. Rom. 8.23. Eph. 1.13, 14. & 4.30.
• * 1.1795

  Ezek. 36.25, 26, 27. Eph. 4.21, 24. Col. 3. Rom. 8.9, 11. 1 Cor. 2.16. 2 Cor. 3.3.
• * 1.1796

  Psa. 36.9. Jer. 17.13. Mal. 4.2. Col. 2.3, 9. Joh. 1.16.
• * 1.1797

  Joh. 3.6.
• * 1.1798

  Eph. 3.16, 17.
• * 1.1799

  2 Cor. 4.13. 2 Tim. 1.7. 1 Ioh. 4.4.
• * 1.1800

  1 Ioh. 5.4, 5.
• * 1.1801

  Rev. 14.13. Isa. 26.20, 21. & 57.2. Ioh. 3.17, 18. Zach. 9.11, 12. 1 Thes. 4.14. Ioh 17.13, 16. & 19.25, 27.
• * 1.1802

  Isa. 52.2. Rev. 6.9, 10, 11. Phil. 1.21, 23. 2 Cor. 5.1, 2, 6, 7, 8.
• * 1.1803

  Heb. 6.12, 15. & 4.3, 4, 10.
• * 1.1804

  Rev. 14.13. Ioh. 15.16. 2 Pet. 1.15. 1 Tim. 6.14. 2 Ioh. 8. 1 Thes. 2.19, 20. 2 Cor. 10.15, 16. Heb. 11.4. & 12.1.
• * 1.1805

  1 Cor. 15, 23, 42, 45, 52. 1 Thes. 4.16. Phil. 3.21. Mat. 22.30.
• * 1.1806

  Mar. 15.25 Luk. 20.35, 36 Rom. 8.23.
• * 1.1807

  1 Thes. 4.17 Isa. 9.4, 5, 6. & 11.4. & 30.27, 28 & 60.12. Zach. 14.5. 2 Pet. 3.7. See Part 2, ch. 17.
• * 1.1808

  Jer. 3.17, 18. Ezek. 30.24. & 37.21, 22. Isa. 52.8. Jer. 33.7, 8, 9. Isa. 19.24, 25. Jer. 48.47. & 49.6, 7. Rom. 11.15, 26, 27. Psa. 126.1, 2. Heb. 8.10, 11. Jer. 31.31, 33, 34. & 32.38, 39, 40, 41 Ezek. 37.24, 28.
• * 1.1809

  Psa. 128.5. Isa. 33.20. & 66.13 Jer. 3.17. Isa 9.7 & 24.23 Luk. 1.32, 33 Dan. 7.14 Psa. 72.8, 9, 10, 11. & 106.5. Isa. 65.17. 2 Pet. 3.13. Isa. 9.6, 7. & 11.1, 9. Psa. 72. & 75.1, 2, 3. Heb. 2.8. Psal. 8.4, 5, 9. Rom. 8.21, 22.
• * 1.1810

  Rev. 21.1, 5. & 1.6. & 5.10. 2 Tim. 2.12. Mat. 19.28, 29. Luk. 19.17, 19.
• * 1.1811

  Rev. 2.11. & 20.6. & 3.5.21. & 2.7, 17. & 22.14. Mat. 10.41, 42. Luk. 14.14. Mat. 29.29 Rev. 7.13, 17. & 11.18.
• * 1.1812

  Isa. 66.10, 23. Psal. 72.
• * 1.1813

  Isa. 60.3, 14. & 61.9. 1 Joh. 3.2, 1 Cor. 13.12. Phil 3.20. Col. 3.4.
• * 1.1814

  Dan. 7.14, 27. Isa. 9.7. & 60.19, 20. & 61.7. Luk. 18.30. 1 Cor. 15.28. Psal. 16.11.
• * 1.1815

  2 Tim. 4.8.
• * 1.1816

  Rom. 8.18. Heb. 11.25, 26, 27
• * 1.1817

  2 Cor. 4.16, 17, 18.
• * 1.1818

  Psa. 116.3, 11. & 31.22, 23, 24 & 56.4, 10, 11.
• * 1.1819

  2 Cor. 1.1. & 5.1. 1 Joh. 2.24, 25.
• * 1.1820

  Rom. 1.1, 2, 3, 4, 5. Eph. 1.2, 4, 5, 11. Act. 26.18.
• * 1.1821

  Joh. 15.26, 27. Act. 1.4.5. Luk. 24.4. Joh. 5.25. & 11.25, 26.
• * 1.1822

  2 Pet. 1.1, 2.
• * 1.1823

  2 Cor. 4.6. 1 Pet. 1.20, 21. 2 Thes. 2.14. 2 Cor. 5.18, 19.
• * 1.1824

  Act. 13.31, 32, 33, 38, 39. Joh. 1.45.
• * 1.1825

  Luk. 1.69, 70, Joh. 14.6. Eph. 2.17. Rom. 3.25 1 Cor. 3.11. 1 Pet. 1.21, 25. Joh. 6.48. Isa. 42.1.
• * 1.1826

  Joh. 3.14, 15. Act. 2. & 3.9, 26. & 13.38, 39
• * 1.1827

  Gal. 3.16, 26.
• * 1.1828

  1 Cor. 15.14, 15.
• * 1.1829

  Act. 3.26. & 10.34, 43 & 13.38, 39, 47. 1 Tim. 2.4, 5, 6, 7. 2 Pet. 1.20, 21, 23, 24, 25.
• * 1.1830

  See Part 5. ch. 1.
• * 1.1831

  See Part 4. ch. 4.
• * 1.1832

  Joh. 3.14, 15. Act. 3.26. & 26.18. Act. 11.20, 21. 2 Cor. 3.3. & 5.20. Act. 17.30, 31. Hos. 11.3, 4. Joh. 6.27, 32, 33, 62, 63. Mat. 4.15, 16, 17. 1 Pet. 1.12. Act. 5.22. 1 Rom. 1.16. Thes. 2.12, 13. 1 Pet. 1.20, 21.
• * 1.1833

  See before ch. 2, & 3, & 4, & 5. Eph. 1.18 2 Thes. 2.14. Jam. 1.18. 1 Pet. 1.1, 3, 4, 5, 6, 7 & 2.3, 4, 5, 9. 2 Pet. 1.1, 2, 5, 11.
• * 1.1834

  Jam. 1.18. 1 Pet. 1.20, 21, 23. Joh. 1.12; Isa. 53.8, 10.
• * 1.1835

  Isa. 42.1, 8. & 55.4, 5.
• * 1.1836

  1 Pet. ••.25. Gal. 4.23.
• * 1.1837

  Gal. 3.16, 26, 29. & 4.23, 18, 31.
• * 1.1838

  Joh. 3.3, 5, 6. Gal. 4.29. Joh. 1.13.
• * 1.1839

  Rom 9 8, 9 Gal. 3.23, 26, 28, 29, 30, 31. 1 Pet. 2.5, 9, 10.
• * 1.1840

  Psa. 69 28. Rev. 3.5. & 22.19. Rom. 5.6, 8, 10. 2 Cor. 5.14, 15 1 Tim. 2.6. 1 Tim. 1.15. Joh. 6.51, 33. Rom. 5.18 & 14.9. & 2.4. Ioh. 1.9, 29. & 3.17. & 1.4. Gen. 6.3. Eccles. 9.4.
• * 1.1841

  Psal. 69.28. Rev. 13.8. Ezek. 13.9. Luk. 10.20. Heb. 12.23. Joh. 1.12, 13. & 3.1, 5. Eph. 1.5. Rom. 8.28. 2 Cor. 5.17.
• * 1.1842

  Rom. 11.8, 9, 10, 11, 23. with Psa. 69.22, 27, 28. & 109.1, 5.
• * 1.1843

  1 Cor. 6.9, 10. Eph. 5.1. Gal. 5.1••, 20. Rev. 13.••.
• * 1.1844

  Rev. 2.11. & 3.1. Luk. 10.20. Phil. 4.3. 1 Thes. 1.3, 4, 5, 6. 1 Pet. 3, 7. Psa. 3.29.
• * 1.1845

  Je••. 31.3.
• * 1.1846

  See Part 4. ch. 4.
• * 1.1847

  Gen. 4.15. Prov. 29.27. Psa. 101. & 139.19, 22.
• * 1.1848

  Par. 4. ch. 4.
• * 1.1849

  Act. 13.48.
• * 1.1850

  Prov. 1.23. 1 Pet. 2.3, 4, 7. Joh. 5.25. Mat. 13.12, &c.
• * 1.1851

  Heb. 3.7. Joh. 4.10. & 10.38. Joh. 5.38, 40, 44, & 10.26, 27 & 12.38, 39. Acts 13.39, 40, 41, 47.
• * 1.1852

  Isa. 45.22. Prov. 8.4, 5. Act. 13.44.45.
• * 1.1853

  Rom. 1.18, 19, 21. & 2.4, 6, 11. Mat. 13.12. Luk. 16.10. Joh. 10.41 Luk. 17.29, 30 Act. 10.3, 4, 34. &c. Act. 16.9, 10, 13, 14.
• * 1.1854

  Act. 18.9, 10.
• * 1.1855

  Act. 13.42, 44.
• * 1.1856

  Isa. 42.1. 1 Pet. 1.20, 21. Act. 10.42. Heb. 10.5. Eph. 2.10. Joh. 15.15 Col. 1.12, 13. 1 Cor. 2.9. 1 Ioh. 5.11, 12.
• * 1.1857

  1 Tim. 2.4.
• * 1.1858

  Ioh. 1.9.
• * 1.1859

  Mat. 13.13. Ioh. 8.30, 31, 32, 33, 36.
• * 1.1860

  1 Thes. 1.3, 4, 5. & 2.12, 13. 2 Thes. 2.13, 14. Act. 14.2, 3. & 16.23, 31. 2 Cor. ••.9, 12.
• * 1.1861

  Act. 10.43. & ••••.19, 21.
• * 1.1862

  1 Thes. 1.4, 5, 6. & 2.13, 14.
• * 1.1863

  2 Thes. 2.13, 14.
• * 1.1864

  Act. 13.32, 39, 47, 48.
• * 1.1865

  2 Cor. 5.14, 15, 19 20, 21. & 6.1, 2.
• * 1.1866

  Rom. 9.2, 9.
• * 1.1867

  Compare Rom. 9.1, 9. with Gal. 4.23, 26, 28, 31
• * 1.1868

  Act. 2.39. & 3.19, 25 & 13.26, 38, 39, 46 Rom. 10.1, 2, 3.
• * 1.1869

  Prov. 1.22, 23. & 9.2, 6. Isa. 55.2, 7.
• * 1.1870

  Rev. 22.17. Joh. 3.33. Rom. 3.4. 1 Joh. 5.10.
• * 1.1871

  Gen. 2.7. 1 Cor. 15.45. Gen. 1.27 Eccles. 7.29. Col. 3.10.
• * 1.1872

  Gen. 2.8, 15.
• * 1.1873

  1 Pet. 2.5, 9. Luk. 1.74, 75.
• * 1.1874

  Gen. 2.16, 17.
• * 1.1875

  Mat. 4.2.
• * 1.1876

  2 Cor. 11.3. See Part 1. ch. 9. & 10.
• * 1.1877

  Gen. 3.1, 7. Rom. 5.12, 18.
• * 1.1878

  Rom. 5.12, 18. & 6.23.
• * 1.1879

  Rom. 3.10, 11, 19, 20. Gal. 3.10.
• * 1.1880

  Gal. 4.4.
• * 1.1881

  Joh. 17.1, 2, 3, 5 Joh. 5.22, 23, 27, 28, 29. Rom. 14.8, 9, 11, 12. & 2.16.
• * 1.1882

  Isa. 41.2. & 55.5. & 61.1, 2, 3, 4. & 53.10, 11.
• * 1.1883

  Isa. 42.1, 2, 3, 4, 5, 6, 7. & 55.5. Psa. 22.25.
• * 1.1884

  Joh. 6.35, 37, 40.
• * 1.1885

  Psal. 110.1, 2. Isa. 53.10, 11. Joh. 3.35, 36. & 14.21. & 17.23.
• * 1.1886

  Psa. 2.9. & 22.27, 28. & 72.
• * 1.1887

  Psa. 89.19, 37. Joh. 6.56, 58. Gal. 3.16, 17. Rev. 22.16 Mat. 22.43, 44. Rev. 1.8, 11. & 2.8. & 3.7, 14 & 21.6, 7.
• * 1.1888

  1 Cor. 15, 21, 22, 45, 46, 47 Rom. 5.14. Mr. O. p. 9.
• * 1.1889

  Jer. 5.22, 24. Job 36.24, 33. & 37.3, 4, 24.
• * 1.1890

  Psal. 104. all.
• * 1.1891

  Rom. 3.10, 11, 19. & 2.19.
• * 1.1892

  Rom. 2.24, 15. & 3.19, 20, 21. & 5.20. Act. 14.17. & 17.26, 27, 28.
• * 1.1893

  Gen. 3.15. 1 Joh. 3.5, 8. Heb. 11.6. Lam. 3.25, 26.
• * 1.1894

  Act. 14.17. & 17.26, 27, 28. Psa. 19.1, 6 Rom. 10.18. & 2.4. Psal. 145.8, 9, 17, 18. See Part 3. ch. 1.
• * 1.1895

  Act. 14.13, 14, 15, 16, 17. & 17.25, 28. Rom. 1.19, 20. & 2.4, 5. Psal. 19.1, 7. Prov. 1.20, 23, 24. & 8.1, 6. Joh. 1.4, 5, 7, 8, 9. Isa. 45.22, 23
• * 1.1896

  Iob 37.2. Prov. 3.5, 6, 32, 33. Isa. 45.21, 22. Iob 35.10, 11. Psal. 33.8. Psal. 14.2, 3. Rom. 2.10.22, 23. Psa. 36.6, 7. & 100.1, 2. & 117.1, 2. & 130.4.
• * 1.1897

  Psal. 107.43. & 33.15, 16, 18, 19. & 36.7, 8, 9. Lam. 3.25, 26. Heb. 11.6.
• * 1.1898

  Psal. 24.1, 2, 5. Mal. 1.6.
• * 1.1899

  Gal. 4 4. 1 Tim. 2.6. 1 Cor. 6.19, 20. Deut. 29.14, 15.
• * 1.1900

  1 Tim. 2.5. 2 Sam. 21.1, 7, 9, 14, 15, 16.
• * 1.1901

  Joh. 3.33.
• * 1.1902

  Josh. 24.15.
• * 1.1903

  Ier. 2.20, 21. 1 King. 2.38, 42.
• * 1.1904

  Gen. 4.3, 4, 26. & 6.2.
• * 1.1905

  Gen. 6.1.
• * 1.1906

  Gen. 4.3, 4. & 5.3, 22. Heb. 11.2, 3, 4, 5, 6 Gen. 6.8, 9. & 1.7.
• * 1.1907

  Gen. 4.5, 15. & 6.2, 4, 5. Gen. 7. 1 Pet. 3.20. 2 Pet. 2.5.
• * 1.1908

  Act. 10.43.
• * 1.1909

  Gen. 9.8, 17.
• * 1.1910

  Gen. 8.21, 22.
• * 1.1911

  Gen. 8.21, 22.
• * 1.1912

  Gen. 9.11, 15. Isa. 54.9, 10. & 65.17.
• * 1.1913

  Gen. 6.9, 10.12, 15.
• * 1.1914

  Gen. 9.9, 17.
• * 1.1915

  Gen. 9.11, 13, 15, 16.
• * 1.1916

  Gen. 8.21. Isa. 45.9. Gen. 9.12, 13, 14, 16.
• * 1.1917

  Gen. 9.11, 15. 2 Pet. 3.5, 6, 7.
• * 1.1918

  Gen. 9.8, 17.
• * 1.1919

  Act. 7.5. Gal. 3.8, 16. Heb. 6.13, 14. Gen. 26.3, 4, 24 & 28.13. & 35.10, 11, 12.
• * 1.1920

  i Cor. 16.15, 16, 17.18. Psa. 105.8, 9, 10, 11.
• * 1.1921

  See Part 3. chap. 2.
• * 1.1922

  Gal. 3.8, 16,
• * 1.1923

  Gen. 18.13 Ron 4.12, 13. Gal. 8, 16.
• * 1.1924

  Heb. 8.10.
• * 1.1925

  Ier. 32.40. Gal. 3.16, 29.
• * 1.1926

  Heb. 11.9, 10, 14, 16, 39, 40. Psal. 105.8, 11.
• * 1.1927

  Iosh. 22.4. Isa. 42.6. Luk. 1.71, 76. Heb. 9.15. & 8.1, 2, 6.
• * 1.1928

  Act. 3.19, 20, 21 2 Pet. 3.12, 13. Isa. 55.5. 1 Pet. 1.21, 23. Gal. 3.8, 6.26, 29 Ier. 31.33, 34. Heb. 8.10. 1 Pet. 2.3, 4, 5. Eph. 1.13. Col. 1.3, 4. 1 Thes. 4.14, 15, 18.
• * 1.1929

  Heb. 1.2. Eph. 1.14. Psal. 89.28. Isa. 53.10, 11. Gen. 17. Act. 7.5. Heb. 11.9, 10, 14, 16, 40. Psal. 105.8, 9, 10, 11. Rom. 9.8, 9, 10, 11. & 4.10, 11, 12, 17, 23, 24. Gal. 3.7, 8, 16, 26, 27, 28, 29. & 4.25, 26, 28, 30, 31.
• * 1.1930

  Act. 7.2, 3, 4 Heb. 11.8. Isa. 51.2.
• * 1.1931

  Rom. 4.16. & 8.17. Joh. 1.12, 13. Gal. 3, 26, 29. Heb. 6.17, 18.
• * 1.1932

  Gen. 17.4, 8. 1 Chron. 15.15, 19,
• * 1.1933

  Psal. 105.8, 11. Ioh. 5.19, 20, 21. Heb. 9.15, 16, 17. & 13.20, 2 Sam. 23.5.
• * 1.1934

  Gen. 17.9, 10, 11.12, 13, 23, 27.
• * 1.1935

  Exod. 12.48, 49
• * 1.1936

  Rom: 4 10, 11, 12.13. Gal. 3.7, 8, 9.
• * 1.1937

  Gen. 17.9, 10, 11, 13, 14. Act. 7.8. Rom. 3.1, 2. Ier. 4.4. Deut. 30.2, 6. Rom. 2.25, 29. & 3.30. Iosh. 5.9. Exod. 12.48, 49. Gen. 17.10, 11. Exod. 19.5, 6.
• * 1.1938

  Exod. 12.48.
• * 1.1939

  Deut. 5.2, 3.
• * 1.1940

  Exod. 34.28. Deut. 4.13. & 10.4.
• * 1.1941

  Exod. 20.1, 2, 3, &c. Deut. 5.6, &c. Mat. 22.37, 38, 39. Luk. 7.27, 28. Rom. 13.8, 9, 10.
• * 1.1942

  Numb. 25.12, 13 Nehem. 13.29. Mal. 2.4.
• * 1.1943

  Heb. 9.1. Exod. 25, to 40 ch. & Levit. & Numb.
• * 1.1944

  Exod. 34.27, 28. Deut. 4, & 5. Ioh. 1.17.
• * 1.1945

  Gal. 3.10. Deut. 27.26, Gal. 3.13. & 2.21. Rom. 3.24, 25. & 4.4, 5. Tit. 3.4, 5, 6. Rom. 4.13, 14. Gal. 2.17, 18, 21.
• * 1.1946

  Gal. 3.19, 23, 24. & 4.1, 2, 3, 4.
• * 1.1947

  Rom. 3.19, 20, 23. & 4.15. & 5.20. Gal. 2.19 Rom. 7.11, 12, 13, 24.
• * 1.1948

  Heb. 7.19. & 8.5. & 9.11, 12, 13. Gal. 2.16.
• * 1.1949

  Act. 15.9. & 13.38, 39
• * 1.1950

  Psa. 116.8, 9, 19. & 116,1, 6, 15, 16. Rom. 13.8, 9, 10. Gal. 5.13.
• * 1.1951

  Deut. 29.1, 10, 11.
• * 1.1952

  Deut. 18.18. & 30.11, 14. Rom. 10.6, 8.
• * 1.1953

  Deut. 4.31.
• * 1.1954

  Joh. 5.46. 2 Cor. 3.6, 13.
• * 1.1955

  Rom. 9.4.
• * 1.1956

  Jer. 2.21.3. Hos. 9.18. Psal. 147.19, 20.
• * 1.1957

  Act. 10.34. Rom. 2.4, 6, 15.
• * 1.1958

  Epb. 2.11, 12, 15.
• * 1.1959

  Psal. 114.2. & 135.4. & 136.11, 14. Hos. 11.1. Exod. 4.22. Ezek. 20.5, 18, 19, 20. Josh. 22. See for all said, more, par. 3. ch. 3. Jer. 2.5, 21.22. Ezek. 20.7, 26. Jona 2.8, Rom. 3.2, 3. & 9.5, 8.
• * 1.1960

  Gen. 17.6. Psa. 78.70, 71, 72.
• * 1.1961

  See also par. 2. ch. 18.
• * 1.1962

  1 Sam 7.13. & 23.2, 3, 4. Psal. 89.30, 31, 32, 39.
• * 1.1963

  2 Sam. 23.5. 1 Chron. 17.10, 14
• * 1.1964

  Psal. 132.11. & 89.34, 35, 36, 37.
• * 1.1965

  Par. 2. c. 18. Par. 3. c. 4. 1 Chron. 16.15, 19. Psal. 105.8, 11.
• * 1.1966

  Rom. 4.1, 5, 6, 9, 11, 12, 13.
• * 1.1967

  2 Sam. 7.19, 24, 29. 1 Chron. 17.17, 27.
• * 1.1968

  1 King. 8.15, 20. 2 Chron 6.1, 10 1 King. 11.36.
• * 1.1969

  Luke 1.31, 32, 33, 69, 70, 71, 74. Joh. 1.49. Act. 5.31, 32. 1 Pet. 3.23. Heb. 7, & 8. Psal. 110.11. Col. 1.12, 13.
• * 1.1970

  Rev. 5.10. 1 Thes. 4.14, 15, 18. Psa. 102.16 Heb. 11.13, 40. Rev. 11.18.
• * 1.1971

  Heb. 11.14, 15, 16. 1 Chron. 16.15, 19. Rom. 4.16. Gal. 3.7, 8, 16, 26, 29. & 5.5. Levit. 26.44, 45. Deut. 4.31. Psal. 105.8, 9. 1 Chron. 16.15, 16.
• * 1.1972

  2 Chron. 7.18. & 6.16. 2 Chron. 7.16, 22. & 6.15, 16. 1 Sam. 12.20, 25.
• * 1.1973

  Isa. 42.1, 6. & 49.8.
• * 1.1974

  Mal. 3.1. Gal. 3.16, 17. Heb. 9.16, 23. & 13.20. Psal. 89.28. 2 Cor. 1.20. Heb. 8.1, 2, 6.
• * 1.1975

  Joh. 1.18. Mat. 11.27. 2 Cor. 4.6. Heb. 1.2, 3. Isa. 42.1, 6. & 49.6. Gen. 3.15 1 Ioh. 3.5, 8. Gen. 12.3. 1 Ioh. 2.2. & 4.14. Isa. 42.7. & 49.9.
• * 1.1976

  Joh. 3.16, 17. Isa. 42.1, 6. & 61.1, 2, 3, 4. Col. 1.19. & 2.3. Ioh. 1.9. Act. 13.47. & 28.17, 18. 1 Pet. 1.20, 21. Isa. 55.2, 3, 4. Joh. 1.12.
• * 1.1977

  Isa. 42.6. & 49.8. Gen. 3.29.
• * 1.1978

  Joh. 14.6. & 11.25. Act. 13.32, 33. Isa. 55 2, 3, 4. Act. 13.34. Ioh. 17.10. 1 Cor. 1.30. & 3.22, 23. Heb. 8.1. Col. 2.9, 10. Act. 3.26. & 13 34, 37. Act. 3.19. Col. 3.4. 1 Joh. 3.2.
• * 1.1979

  Rom. 2.4. Joh. 1.4, 9.
• * 1.1980

  Joh. 3.6.
• * 1.1981

  1 Joh. 5.10, 11, 12, 13. Joh. 1.12.
• * 1.1982

  Rom. 8.32. Ioh. 1.12.
• * 1.1983

  Isa. 53.3, 4.
• * 1.1984

  Col. 2.3, 9, 10. Ioh. 14.19. 1 Pet. 1.4. Rev. 1.18. Heb. 19.15. & 10.2, 6, 10, 11.
• * 1.1985

  Jon. 1.17. & 8.35, 36. Gal. 4.1, 2, 3, 4, 7. Rom. 3.27. Gal. 5.1, 5. Iam. 2.12. Rom. 7.25. & 8.2, 3, 4. 2 Cor. 3.6, 7, 8, 9.
• * 1.1986

  Isa. 51.4 & 42.1, 4. & 8.16, 20.
• * 1.1987

  Gen. 12.3. Gal. 3.8.
• * 1.1988

  Heb. 8.13.
• * 1.1989

  Isa. 42.6. & 8.16.
• * 1.1990

  Heb. 8.6. & 10.19.
• * 1.1991

  Heb. 8.10. & 10.16.
• * 1.1992

  I••r. 31.23.
• * 1.1993

  Ier. 31.32.
• * 1.1994

  Ier. 31.8, 31, 32. Heb. 8.10.
• * 1.1995

  1 Cor. 13 9, 10. 1 Iob. 3.2. Ier. 31.33, 34. Heb. 8.11, 12.
• * 1.1996

  Rom. 8.23, 24, 25. 1 Pet. 1.3, 9.
• * 1.1997

  Phil. 3.3, 4, 7, 8, 9. Col. 2.9, 10, 11, 12.
• * 1.1998

  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.
• * 1.1999

  Rom. 3.27. & 8.2. Iam. 2.8, 12.
• * 1.2000

  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.
• * 1.2001

  Gal. 4.1, 8, 21, 31.
• * 1.2002

  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.
• * 1.2003

  Heb. 3.1, 2, 3, 4, 5, 6. & 8.1, 6. & 7.25.
• * 1.2004

  Deut. 4.34. & 30.11, 15. Rom. 10.4, 5, 6, 10. 2 Cor. 3.3, 4, 5, 6, 18.
• * 1.2005

  Gal. 2.20.
• * 1.2006

  Heb. 9.15.
• * 1.2007

  Eph. 2.13, 14, 16, 17, 18. 1 Tim. 2.5.
• * 1.2008

  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.
• * 1.2009

  Job. 4.21, 22, 24. 1 Joh. 5.19, 20.
• * 1.2010

  Joh. 1.14, 16, 17
• * 1.2011

  Par. 3. ch. 4.
• * 1.2012

  Isa. 42.1, 8. & 55.5. Joh. 3.15, 16. Rom. 10.9, 10, 13, 15. Act. 15.9, 10, 11. Gal. 5.6. 1 Joh. 3.23. 1 Pet. 1.3, 4, 5. 1 Ioh 1.7, 9.
• * 1.2013

  1 Cor. 1.6, 7.
• * 1.2014

  Phil. 3.3, 7, 8, 9
• * 1.2015

  Heb. 8.10. 2 Cor. 4.13. 2 Tim. 1.7.
• * 1.2016

  Rom. 8.28.
• * 1.2017

  Joh. 14.16, 17, 26. & 16.13, 15. Joh. 15.4, 11. Gal. 5.5, 6.
• * 1.2018

  1 Joh. 1.7, 9.
• * 1.2019

  Mat. 28.20. Joh. 13, & 14, & 15, & 16. 1 Joh. 1.9. 1 Ioh. 3.23. 1 Ioh. 4.21. Joh. 14.21. Prov. 3, & 4, & 6.
• * 1.2020

  Rom. 7.1, 2, 4, 6. Gal. 5.16, 17, 18. Rom. 7.14, 17, 20.
• * 1.2021

  Rom. 8.2.
• * 1.2022

  Joh. 8.36.
• * 1.2023

  Rom. 8.3.
• * 1.2024

  Rom. 8.4.
• * 1.2025

  Rom. 3.25. & 4.5, 23, 24. & 5.5, 8, 10.
• * 1.2026

  Jam. 1.25. & 2.12. Rom. 6.14. 1 Joh. 1.7. Rom. 2, & 3, & 4, & 5, & 6, & 7, & 8.1, 13. Gal. 5.13, 16, 18. & 6.8, 1 Cor. 9.21.
• * 1.2027

  Mat. 11.30. 1 Joh. 5.3.
• * 1.2028

  Psal. 138.8. Phil. 1.5, 6. 2 Tim. 4.18.
• * 1.2029

  Rom. 8.24. 1 Cor. 13.9, 10, 11, 12, 13. Heb. 12.26, 27.
• * 1.2030

  Jer. 31.33,
• * 1.2031

  34,
• * 1.2032

  Jer. 31.1, 2, 3, 4, 6, 7,
• * 1.2033

  9,
• * 1.2034

  10,
• * 1.2035

  16, 27,
• * 1.2036

  31, 33.
• * 1.2037

  Jer. 32.37, 38, 39, 40, 41. & 3.14, 18. & 24.6, 7. & 30.16, 22. Ezek. 11.17, 18, 19, 20.
• * 1.2038

  Ezek. 36.24, 25, 26, 27, 28, 38. & 34.22, 23. & 37.22, 23, 24. Zach. 14.5.
• * 1.2039

  Isa. 14.1, 2, 3. Zach. 1.17. Ezek. 20.5. Ier. 2.2 1 Deut. 7.6, 8 Rom. 11, 26, 27, 28.
• * 1.2040

  Levit. 26.44, 45. Deut. 4.30, 31. Psal. 105.8.
• * 1.2041

  Act. 3.19, 20, 21. Rom. 8.23, 24, 25. 1 Cor. 13.12. 1 Joh. 3.2.
• * 1.2042

  Jer. 31.31, 33. Ezek. 37.19, 20.
• * 1.2043

  Iso. 13.1, 2, 3. & 19.24. & 60.1, 11. Psal. 105.8, 11. Hag. 2.23. Dan. 12.2, 13. Heb. 11.14, 16, 29, 40. Gal. 3.8, 29. 1 Thes. 4.14, 15, 16. Rev. 11.18.
• * 1.2044

  Rom. 4.11, 12, 16, 17, 18, 23, 24. Gal. 3.6, 7, 8, 9, 16, 26, 29.
• * 1.2045

  Mat. 29.19, 20. Rom. 4.11, 12.
• * 1.2046

  Isa. 59.2••. Deut. 30.5. Isa. 65.15, 16. Jer. 3.16, 17, 18.
• * 1.2047

  Isa. 41.20, 21. & 69 7, 8.
• * 1.2048

  Rev. 22.17. Isa. 2.2, 3, 5. Micah 4.1, 2, 3 Isa. 66.12. Psal. 110.3.
• * 1.2049

  Rev. 20.9, 15. Mat. 25.46.
• * 1.2050

  Jer. 31.33. Ezek 36.25, 26, 27.
• * 1.2051

  Deut. 30.5, 6.
• * 1.2052

  Jer. 32.39, 40.
• * 1.2053

  Rom 8.23. Eph. 1.14. Rom. 11.11, 26. 2 Cor. 3.3. Rev. 21.1, 8. Zach. 12.10.
• * 1.2054

  Rom. 11.
• * 1.2055

  1 Cor. 4.7. Isa. 11.13. Phil. 3.2, 13. Zach. 12.8 Mat. 2.4. Act. 20.30. Rev. 2, & 3. Isa. 60.21. Jo••l 3.17 Zach. 14.21. Rom. 8.17. Isa. 60.18, 19, 21.
• * 1.2056

  Jer. 31.33. & 30.22. & 32.38. Ezek. 11.20. Exod. 3, & 4, & 6, & 20. Psal. 120.
• * 1.2057

  Rom. 9.24, 25, 26.
• * 1.2058

  Ezek. 36.36. & 37.28. Isa. 60.14. Ezek. 37.26, 27.
• * 1.2059

  Rev. 21.22. Ezek. 37.22, 24, 25. & 34.23, 24, 30.
• * 1.2060

  Rev. 21.2, 3.
• * 1.2061

  Dan. 7.14, 27. Ezek. 48.35. See Part 2. chap. 18.
• * 1.2062

  Jer. 31.34.
• * 1.2063

  Jer. 9 24. Joh. 17.3.
• * 1.2064

  Exod. 18.16. Deut. 4.34, 39. & 6.11. & 7.9. Joh 5 27. & 11.16. 1 Chron. 28.9
• * 1.2065

  Jer. 31.34. Heb. 8.6, 10.1 Joh. 5.20. Rom. 8.22, 23, 24, 25. Heb. 11. 13, 40. Heb. 11.1.
• * 1.2066

  1 Cor. 13.12, 1 Joh. 3.1, 2.
• * 1.2067

  1 Joh. 2.27.
• * 1.2068

  2 Joh. 10. 1 Joh. 2.18, 26. Gal. 1.7, 8, 9.
• * 1.2069

  1 Cor. 15.1, 4. 2 Cor. 11.2, 3, 4.
• a 1.2070

  1 Joh. 2.28.
• * 1.2071

  2 Pet. 1.12, 13. 2 Cor. 3.3. 1 Thes. 5.11, 14. Heb. 3.13. 1 Thes. 4.18. 1 Pet. 4.11. Rom. 12.3.
• * 1.2072

  1 Cor. 13.12. 1 Joh. 3.2.1 Cor. 4.5.
• * 1.2073

  1 Cor. 13.8 Col. 3.4. 1 Joh. 3.2.
• * 1.2074

  Jer. 31.34.
• * 1.2075

  1 Joh. 1.6, 7, 8, 9, 10. Eph. 5.25, 26, 27. Col. 1.22, 23. Act. 3.19. 1 Cor. 1.8.
• * 1.2076

  Rev. 21.4. & 7.15, 16, 17. Jer. 31.12 Isa. 60.17, 18, 19, 20. & 11.6, 9. Isa. 65.17, 18, 19. Rom. 8.21, 22. Isa. 9.6, 7. & 11.4, 5. Psal. 72. Isa. 60, & 65, & 66.
• * 1.2077

  Psal. 48.8.
• * 1.2078

  Par. 1. ch. 7. 2 Thes. 2.14. Gal. 3.29.
• * 1.2079

  Pag. 163.4.
• * 1.2080

  Prov. 8.6, 9. & 22.21.
• * 1.2081

  Pag. 139.2.
• * 1.2082

  Psal. 125.1, 2.
• * 1.2083

  Isa. 26.3, 4.
• * 1.2084

  Psal. 125.1, 2. with Hab. 2.3.4.
• * 1.2085

  Rom. 3.22, 23, 24, 25. & 4.5. & 5.1, 2, 5, 6, 8, 10. Gal. 2.16.
• * 1.2086

  Rom. 1.17. & 4.22, 25. Gal. 2.20. & 3.11. & 5.5, 6.
• * 1.2087

  Psal. 125.1, 2.
• * 1.2088

  Vers. 5.
• * 1.2089

  Gal. 5 5, 6 & 6.15, 16.
• * 1.2090

  Heb. 10.38.
• * 1.2091

  Heb. 13 5, 6.
• * 1.2092

  Deut. 31.6.
• * 1.2093

  Vers. 7, 8.
• * 1.2094

  Heb. 12.2. Gal. 3.26, 29.
• * 1.2095

  Heb. 3.7 Gal. 3.7, 8, 9, 29. Rom. 15.3, 4, 5.
• * 1.2096

  Rom. 8.17. Gal. 4.6, 7. & 3.26, 29.
• * 1.2097

  Gal. 3.7, 8, 9, 16, 29 Heb. 3.6, 14.
• * 1.2098

  Page 10. Sect. 17. Hab. 41 1 Sam. 10.10. 2 Pet. 2.20. 1 King. 21.27. 2 Chron. 7.10 Mat. 17.3, 4. & 13.20. Mat. 6.20. 2 King. 10.16 Hos. 6.4.
• * 1.2099

  Joh 6.34. Act. 25.28. Mat. 7.26, 27. Rev. 3.1. Mar. 4.16.
• * 1.2100

  Isa. 28.12, 13.
• * 1.2101

  Exod. 31. & 35. Isa. 28.26, 29. Isa. 3.2, 3.
• * 1.2102

  Joh. 1.9. Joh 35.10, 11. Ioh. 1.4, 5, 9. Rom. 2.4.
• * 1.2103

  Ioh. 15.26, 27. & 16.7, 15. Act. 5.32. & 14.3.
• * 1.2104

  1 Sam. 10.10, 11. & 19.20, 21, 23.
• * 1.2105

  2 Cor. 7.9, 10.
• * 1.2106

  Gal. 5.17. Jam. 1.13, 16, 17. Isa. 5.20, 21.
• * 1.2107

  Gal. 3.13. Rom. 9.31, 32, 33. & 10.2, 3.
• * 1.2108

  See Part 2. ch. 7.
• * 1.2109

  Rom. 8.15. Gal. 4.1, 7. & 5.1. •• Tim. 1.7. 1 Joh. 4.3. 2 Joh. 7. Act. 20.21. Heb. 6.1.
• * 1.2110

  Exod. 9.27.
• * 1.2111

  Prov. 30.12, 13. Mat. 23.25, 26, 27, 28. 2 Cor. 10, 11, 12, 18. Mat. 7.21, 22, 23, 24.
• * 1.2112

  Mar. 6.17, 27. Luk. 3.19, 20. Ezek. 33.31, 32, 33.
• * 1.2113

  Mat. 27.3, 4, 5.
• * 1.2114

  Luk. 8.12.
• * 1.2115

  Mat. 13.20, 21, 22, 6. Jer. 23.29, 30.
• * 1.2116

  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.
• * 1.2117

  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.
• * 1.2118

  Mat. 28.19. Rom. 11.24. Eph. 2.11, 12, 13.
• * 1.2119

  1 Ioh. 5.1.
• * 1.2120

  Luk. 20.36. Rom. 8.23 Phil. 3.13, 13, 21.
• * 1.2121

  Rom. 1.7, 8. 1 Cor. 1.1, 9. & 6.2, 11. Eph. 1.1, 13. Phil. 1.1, 6.
• * 1.2122

  Col. 1.2, 4, 22, 23.
• * 1.2123

  Rev. 19.10. Gal. 1.7, 8, 9. 2 Tim. 1.13. & 2.2.
• * 1.2124

  Jam. 1.18. 1 Pet. 1.21. 2 Thes. 1.10.
• * 1.2125

  Rom. 1.16. 1 Thes. 2.13. & 1.5.
• * 1.2126

  2 Tim. 2.2 1 Iam. 2.18, 25.
• * 1.2127

  1 Pet. 2.1, 2, 3.
• * 1.2128

  Job 33.8.
• * 1.2129

  Heb. 5.12.
• * 1.2130

  Chap. 1.3.
• * 1.2131

  Chap. 2.3.
• * 1.2132

  Chap. 1.1. Chap. 2.9.
• * 1.2133

  Chap. 2.14. vers. 16. Rom. 9.5. Act. 17.26 Luk. 3.38. Act. 5 3••. & 3.47 Heb. 2 14. ch. 5.8, 9.
• * 1.2134

  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.
• * 1.2135

  Chap. 5.12, 10, 11, 13. 1 Pet. 2.21. Mat. 5.24. Act. 6.2.
• * 1.2136

  Heb. 3 1, 6, 14. & 6.10. ebap. 5.11, 12.
• * 1.2137

  1 Pet. 2.2, 3, 4, 5.
• * 1.2138

  1 Cor. 3.2. Eph. 5.1. 1 Cor. 14.20. Joel 3.18.18 Ier. 11.5. 1 Pet. 2.2. Isa. 28.9. 1 Cor. 3.2. Heb. 5.12.
• * 1.2139

  Isa. 5 5.1, 3.
• * 1.2140

  Joh. 6.27, 29, 48, 51, 63.
• * 1.2141

  Mat. 9.14, 17. Phil. 1.9, 10.
• * 1.2142

  Ch. 5.5, 10, 11, 14, & 7, & 8, & 9, & 10.
• * 1.2143

  Ch. 5.13, 14. 1 Cor. 3.1, 2, 3, 4.
• * 1.2144

  Joh. 16.12. Mar. 4.33.
• * 1.2145

  2 Tim. 3.7. 2 Pet. 3.15, 16. 1 Tim. 3.6.
• * 1.2146

  Gal. 1.6. & 3.1. & 4.4, 7. & 5.2, 3.
• * 1.2147

  Chap. 6.4, 5, 6.
• * 1.2148

  Ch. 5.10, 17. & 6.19, 20. & 7.1, 25. & 8 & 9.12, 28. & 10, &c.
• * 1.2149

  Eph. 1.17, 20. & 3.14, 15, 20. 2 Pet. 1.1, 2, 8.
• * 1.2150

  Heb. 10.32. & 3.1, 6, 14. 1 Cor. 15.1, 2, 3, 4. Gal. 1.6, 9. & 3.1. & 4.7, &c.
• * 1.2151

  Ezra 4.10. & 5.16. Zach. 4.9.
• * 1.2152

  1 King. 5.17. & 6.37, 38.
• * 1.2153

  ••uk. 6, 48.
• * 1.2154

  1 Pet. 1.25. Phil. 2.6, 10. Rom. 3.25. 1 Cor. 1.17, 18. & 2.1, 2. Heb. 7.27, 28. 1 Tim. 2.7. 1 Joh. 4.14. 2 Cor. 5.18, 19. Part 4. c. 10.
• * 1.2155

  1 Cor. 3.10, 11.
• * 1.2156

  Principle 1. Luk. 24.42. Act. 20.21. Mat. 9.13. Luk. 15.7.
• * 1.2157

  2 Cor. 7.9, 10. Act. 13.24. & 2.38. & 3.19. Act. 11.18.
• * 1.2158

  Ezek. 14.6. Jer. 26.3. & 4.1, 2. Hos. 14.1, 2. Joel 2.12.
• * 1.2159

  Act. 2.37. & 3.19, 26. Zach. 12.10. Act. 17.30, 31.
• * 1.2160

  Gal. 3.10.
• * 1.2161

  Heb. 9.22. Act. 18.27. Jer. 18.8. Isa. 57.7.
• * 1.2162

  Prov. 1.22, 23. & 9.6. Eph. 5.14. Act. 2.38. Isa. 40.6, 8. 1 Pet. 1.24. Ioh. 3.20, 21.
• * 1.2163

  Rom. 1.22, 23. Isa. 44.20. Hos. 8.14 Isa. 29.13. Mat. 15. Rom. 9.32. & 10.2, 3. Luk. 18.11, 12, 13. Phil. 3.7, 8, 9. Isa. 52.2, 3.
• * 1.2164

  Principle 2. Act. 20.21 Rom. 9.5. Joh. 14.6. Eph. 2.17. 2 Cor. 4.6. Rom. 1.5. & 16.26. Prov. 14.15. Jam. 2.19. Rom. 10.17. Col. 1.4.
• * 1.2165

  Joh. 6.40. Rom. 10.8, 9, 10. Gal. 5.6.
• * 1.2166

  1 Joh. 5.10.
• * 1.2167

  Act. 1.20. Rom. 1.5. & 10.8, 9, 17. & 16.26. 1 Cor. 3.5. 2 Cor. 3.3.
• * 1.2168

  Act. 11.21. & 15.9, 11, 15. & 26.18, 20. 2 Cor. 3.16.
• * 1.2169

  Rom. 3.25. & 5.6, 8, 9, 10, 11.
• * 1.2170

  Rom. 6.3, 4, 5. Gal. 3.26, 27. Mat. 28.19, 20.
• * 1.2171

  Eph. 4.4, 5. 1 Pet. 3.21.
• * 1.2172

  Mar. 1.4. Luk. 3.3. Joh. 1.29. Act. 10.25.
• * 1.2173

  1 Cor. 1.14. Rom. 2.28, 29. Rom. 6.4, 5. Gal. 3.25, 26. 1 Cor. 10.1, 2.
• * 1.2174

  Luk. 12.50 Mat. 20.22, 23 Mar. 10.38, 39.
• * 1.2175

  Mat. 3.11 Mar. 1.8. Luk. 3.16. Joh. 1.33. & 7.38, & 14.26.
• a 1.2176

  2 Tim. 3.16. Psa. 119.9. Joh. 15.3.
• b 1.2177

  Mat. 28.19, 20 Mar. 1.4. Act. 2.37, 38. 1 Cor. 1.13.
• c 1.2178

  Job 33.16, 23, 24. Hof. 5.15. Isa. 27.19.
• d 1.2179

  Joh. 16.7, 15.
• e 1.2180

  Psal. 119.68.
• * 1.2181

  Rev. 1.16. 1 Thes. 2.13. Psa. 65.4. 1 Cor. 15.1, 2, 3, 4. Heb. 22.2, 11. Mic. 2.7 Iam. 4.5, 6. Gal. 6.8.
• * 1.2182

  Principle 3.
• * 1.2183

  Prov. 22.17, 21. Psa. 107.43. & 94.12, 13. with Deut. 4.35, 36. Psa. 119.68, 86.
• * 1.2184

  Ioh. 3.17. 1 Tim. 1.15.
• * 1.2185

  1 Cor. 15.14, 15, 17, 18. 1 Tim. 2.4, 5, 6, 7, 8 Rom. 2.8. & 5.10. & 8.32, 36, Iudg. 23.23.
• * 1.2186

  Rom. 5.1, 2, 3, 4, 5. Psal. 119. 68, 84.
• * 1.2187

  Phil. 2.5, 8. ch. 3.3, 7, 8, 9, 10. Rom. 6.3, 4, 5, 6
• a 1.2188

  Joh. 20.22. Luk. 24.5.
• b 1.2189

  Act. 8.15, 17, & 19.6.
• c 1.2190

  Mar. 6.5. & 8.22, 25. & 16.18. Luk. 4.40. & 3.13. Act. 9.17. & 28.8.
• d 1.2191

  Act. 6.6. 1 Tim. 5.22.
• e 1.2192

  Act. 13.3.
• f 1.2193

  Act. 8.15. & 28.8.
• g 1.2194

  1 Tim. 2.8.
• h 1.2195

  Psal. 141.2.
• i 1.2196

  Act. 8.17. & 28.8.
• * 1.2197

  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.
• * 1.2198

  Psa. 45.7. Isa. 61.1.
• * 1.2199

  Mar. 6.13 Cant. 1.3. 1 Joh. 2.20, 27, 28.
• * 1.2200

  Phil. 1.8, 9, 10, 11.
• * 1.2201

  Jam. 5.16, 20.
• * 1.2202

  Mat. 7.7, 11. Mar. 10.24. Joh. 16.23, 24.
• * 1.2203

  1 Cor. 11.20, 23, 24, 28.
• * 1.2204

  Act. 20.7. Act. 2.46.
• * 1.2205

  Isa. 56.7.
• * 1.2206

  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.
• * 1.2207

  1 Cor. 1.17, 18. Gal. 3.1. Joh. 3.14, 15.
• * 1.2208

  Act. 15.17. & 28.8.
• * 1.2209

  Mat. 19.18, 20. Joh. 10.23, 24.
• * 1.2210

  Principle 4.
• a 1.2211

  Psal. 65.2, 4.
• b 1.2212

  Phil. 1.19.
• c 1.2213

  Rom. 15.30, 31. Eph. 6.19.
• d 1.2214

  Col. 4.2, 3. Heb. 13.18.
• e 1.2215

  Heb. 10.22, 25, 26. Jude 19, 20.
• * 1.2216

  Eph. 2.1, 618. Heb. 9.24. & 10.19, 20. & 13.15, 18. 1 Joh. 2.1, 2.
• * 1.2217

  Phil. 116.2, 4, 5, 6, 10. Rom. 5.2. & 10.14. 1 Ioh. 2.1, 2. & 5.13, 14, 15, 19, 20.
• * 1.2218

  Phil. 4.6, 7. 1 Thes. 5.17, 18. Heb. 13.18. Phil. 1.19. Eph. 6.19. Act. 6.6. & 13.1, 2, 3. & 15.40. Psa. 26.8. & 27.4. Heb. 10.25.
• * 1.2219

  Heb. 9.27. Joh. 5.28, 29.
• * 1.2220

  Psa. 18. & 31.32. & 116.1, 12. 2 Tim. 2.7, 10. Act. 17.26. Gen. 4.1, 2, 3. Joh 10.9, 12. Joh. 5.23.
• * 1.2221

  Mar. 2.18, 27. Luk. 20.27, 38. Act. 17.18, 31. 2 Tim. 2.18. 1 Cor. 15.12. Joh. 5.28, 29. 1 Cor. 15.3, 4, 20, 23, 24, 25, 26, 27, 28, 54.
• * 1.2222

  1 Cor. 15 42, 43, 44. 1 Thes. 4 14, 15, 16, 17. Joh. 11.24 Act. 23.6. & 24.15. 1 Cor. 15.21, 22. Luk. 14.14. Rev. 20.5, 6, 12, 13.
• * 1.2223

  2 Cor. 5.14, 15. 1 Tim. 2.7. Rom. 14.8, 9. 1 Cor. 15.3, 4. Rev. 1.18. Joh. 11.25. & 5.28, 29. & 12.32, 33. Phil. 2.7, 8, 9, 10, 11. 1 Thes. 4.15, 16. Isa. 26.19. Rom. 14.9, 12. & 5.24, 25. Act. 17.31. 1 Sam. 2.6. Hos. 6.1, 2. Psa. 90.3. Heb. 13.20, 21. 2 Tim. 2.3. Rev. 1.18, 19. Rom. 4.24, 25. & 5.8, 10. 1 Pet. 1.3. 2 Cor. 1.9, 10. & 4.11, 14 Prov. 3.21, 26. & 24.20. Phil. 3.7, 8, 9, 10. 2 Cor. 12.9, 10. Rom. 6.3, 4.11. & 8.17. 2 Tim. 2.11, 12. Joh. 13.15. Heb. 11.13.
• * 1.2224

  Principle 5.
• * 1.2225

  1 Thes. 4.14, 15, 17. 1 Pet. 1.3. Rom. 4.24. & 5.8, 10. Phil. 3.7, 8, 9. Rom. 6.3, 4, 5, 6. 2 Cor. 4.10, 14. Rom. 6.4. & 7.6. Heb. 11.13.
• * 1.2226

  Rom. 8.32, 39. & 5.8, 10.
• * 1.2227

  Rom. 5.1, 2, 3, 4, 5, 6. 2 Tim. 1.9, 10, 11, 12.
• * 1.2228

  Gal. 2.20, 21. & 5.5.
• * 1.2229

  Heb. 9.27. Joh. 5.27, 28, 29. 2 Cor. 5.10. Rom. 2.16. Jude 14, 15.
• * 1.2230

  2 Tim. 2.10 Heb. 9.15. Mar. 3.29. Rev. 21.8.
• * 1.2231

  ••ccles. 9.1, 5.
• * 1.2232

  Rom. 2.4. Joh. 33.29, 30.
• * 1.2233

  Ezek. 33.13, 14.
• * 1.2234

  Ezek. 33.10, 11. & 18.30, 31, 32.
• * 1.2235

  Rom. 9.19, 20, 21. to ch. 10. & 11.7, 10, 17, 23, 11, 14, 32.
• * 1.2236

  Prov. 1.24, 25, 31. Jer. 6.27, 28, 30. Ezek. 24.13, 14. Mar. 3.29.
• * 1.2237

  1 Joh. 5.16.
• * 1.2238

  1 Cor. 5.5. 1 Tim. 1.20.
• * 1.2239

  Eccles. 9.1, 2, 3, 4. Joh. 3.17. & 5.34. & 12.47, 48. Act. 3.26, & 26.18. 1 Tim. 1.15.
• * 1.2240

  Deut. 22.30. Luk. 20.36. Rev. 20.15, 18, 21. Mat. 25.46.
• * 1.2241

  Principle 6.
• * 1.2242

  Rom. 8.17, 24. 2 Cor. 4.16, 17, 18. & 5.3, 10. Heb. 11.13, 16, 25. Col. 3.1, 4. 2 Tim. 4.8. 1 Thess. 1.9, 10. Rev. 22.16, 20.
• * 1.2243

  Heb. 9.2, 8. & 7.25. 1 Cor. 1.5, 6, 7, 8. 1 Thess. 1.4, 5, 6, 10.
• * 1.2244

  Heb. 5.12.
• * 1.2245

  1 Cor. 15.1, 2, 3, 4.
• * 1.2246

  1 Pet. 2.2, 3, 4, 5, 9.
• * 1.2247

  Heb. 6.4, 5.
• * 1.2248

  Vers. 4, 5
• * 1.2249

  Psal. 36.9. John 1.9, 12 Eph. 5.14 Psal 19.8 & 119.130 Prov. 6.23 2 Pet. 1.19 2 Cor. 4.6 Eph. 1.17, 18 & 5, 13 Iohn 16.7, 8, 9, 10, 11 Prov. 1.23 Acts 26.18 1 Pet. 2.9.
• * 1.2250

  Chap. 3, 4, 5, 6.
• * 1.2251

  Job. 23.12. Psal. 119. 103, 104. & 34.8 Cant. 2.3
• * 1.2252

  Iohn 6.35, 48 50, 51. & 3, 16, 17. & 4, 10 Isa. 9.6. Acts 3.26. Gal. 3.1. Iohn 6.32 Rom. 8.32 Iohn 1.12 1 Iohn 5.11, 12 Iohn. 6.51 52.64.
• * 1.2253

  1 Pet. 2.2, 3, 4, 5
• * 1.2254

  Gal. 4.15. & 5 2, 4. 2 Pet. 1.9
• * 1.2255

  Iohn. 6.29, 37, 47, 51, 54, 56, 58.
• * 1.2256

  Heb. 3.1.6, 7, 13, 14, 15 1 Pet. 2.1, 2, 3, 4, 5, 6
• * 1.2257

  2 Pet. 1.1, 2, 3, 4, 5, 9, 10
• * 1.2258

  Eph. 4.7.
• * 1.2259

  Ephe. 4.7.8.—12, 14, 15, 16. 1 Cor. 12.2, 4, 5, 6, 7— 11. 2 Pet. 1.8. 2 Tim. 2.21. Rom. 12.3, 6, 7, 8. 1 Pet. 4.10, 11. Col. 2.18. 1 Tim. 3.6.
• * 1.2260

  1 Cor. 12.7. & 1, 5, 6, 7. 1 Thes. 5.8.
• * 1.2261

  Rom. 15.14, 15.
• * 1.2262

  Mat. 7.7.—11. Ioh. 16.23, 24.
• * 1.2263

  Mat. 18.19, 20
• * 1.2264

  Psal. 65.2.4. & 18.6, 7. & 10.3.1-10.
• * 1.2265

  Act. 21.24-3••.
• * 1.2266

  Psal. 17.4.
• * 1.2267

  1 King. ••1.9.
• * 1.2268

  Heb. 10.25, 26.
• * 1.2269

  Heb. 10.19, 20, 22, 23, 24, 25.
• * 1.2270

  Heb. 6.5.
• * 1.2271

  Ephes. 1.19, 20. & 2, 4, 5, 6. Rom. 7.9.24, 25.
• * 1.2272

  2 Tim. 1.7, 8. Rom. 7.6. & 8, 10, 11.
• * 1.2273

  Gal. 5.22, 23, 24.
• * 1.2274

  2 Cor. 1.8, 9, 10. 2 Tim. 4.17, 18
• * 1.2275

  Phil. 3.9.14. Heb. 11.25, 26. Psal. 37.
• * 1.2276

  Col. 3.1.4. 1 Thes. 1.10. Tit. 2.14.
• * 1.2277

  Heb. 2.1, 2, 3. Heb. 3.6, 7, 12, 13, 14, 16-19. Heb. 4.1.
• * 1.2278

  Heb. 5.11, 12. Chap. 6.1, 2, 3, 4, 5 6, 7. & 10.25, 26, 29. Jer. 2.21, 22. 1 Ioh. 2.-19. chap. 6.9, 10.
• * 1.2279

  Heb. 6.4.6.
• * 1.2280

  Ioh. 3.14, 16. Act. 13.38, 3 47. Rom. 16.26
• * 1.2281

  Joh. 2.9. Luk. 24.26, 46 Act. 4.18, 26. 1 Cor. 15.12, 13-23.
• * 1.2282

  Ioh. 8.30, 31,-36. & 12.42, 43-47. 2 Cor. 5.20.21. & 6.1, 2.
• * 1.2283

  1 Cor. 15. Gal. 3. & 4, & 5. Iude 19, 20, 21.
• * 1.2284

  Gal. 6.1. 1 Cor. 5. 2 Cor. 2, 3-11. & 12.19 -21. 2 The•••• 14, 15.
• * 1.2285

  Heb. 10.26, 27, 28, 29, 30.
• * 1.2286

  1 Tim. 1.20. 2 Tim. 2.21. Tit. 3.10, 11.
• * 1.2287

  Heb. 10 25, 26, 27, 28, 29, 30, 31.
• * 1.2288

  Mar. 3.29.
• * 1.2289

  Heb. 10.26, 2, 29, 30.
• * 1.2290

  Chap. 2, 3, 4, 6, 10.
• * 1.2291

  Gal. 4.
• * 1.2292

  Rom. 11.18.23.
• * 1.2293

  Jude 6.
• * 1.2294

  Rom. 5.14. Numb 16. Jude 11.
• * 1.2295

  Isa. 1.12, 13, 14. Iude.
• * 1.2296

  2 Pet. 2.
• * 1.2297

  Ezek. 33.13.
• * 1.2298

  Gal. 3.4.
• * 1.2299

  Isa. 5, 3, 4, 5••
• * 1.2300

  ••••r. 2.20, 21, 31.
• * 1.2301

  Eeb. 2.1, 2. & 3, 7, 8, ••5. & 3, 6, 14. & 10. 35, 36. & 13.1. & 11.11 13. & 4.16. & 7.25. & 10.19, 20, 22, 23, 24, 25. & 13.15 & 12, 13, 14. & 13.2.16. & 10.33, 34, 36. & 12.2-12. & 13.3. & 10.23. & 13.23. & 9.28. & 13.21.
• * 1.2302

  2 Pet. 1.5-11. Joh. 15.2, 3, 4-8. Heb. 2.1, 3. & 3.9. 13, 15, & 12, 15.16, 25. & 3.12, 16, 18. & 10.25.
• * 1.2303

  & 6.6.
• * 1.2304

  & 10.29.
• * 1.2305

  2 Sam. 23.6, 7.
• * 1.2306

  Psol. 109.2-29.
• * 1.2307

  Chap. 6.9, 10, 11, 12.
• * 1.2308

  See the An∣swer to this. Pag. 375.376
• * 1.2309

  Psal. 92.12, 13. Isa. 61.3, 4. 1 Pet. 2.3, 4, 5, 9.
• * 1.2310

  2 Tim. 2, 20, 21.
• * 1.2311

  Iude 10. 2 Pet. 2.12, 13, 14, 15.
• * 1.2312

  Iob 35.10, 11. Prov. 1.24-32 Psal. 49.12.20 Mat. 16.26. Prov. 26.11.
• * 1.2313

  Mat. 7.6.
• * 1.2314

  2 Pet. 2.20. & 1.4.
• * 1.2315

  Pages 217, 218.
• * 1.2316

  Mat. 3.17. & 12 18. Isa. 42.1.
• * 1.2317

  Ier 2.21, 27, 31.
• * 1.2318

  Gal. 5.2, 3.4 Gal. 5. & 1. & 3, & 4, &, 5.
• * 1.2319

  Ier. 2.5.21.31. Isa. 5.4.5-7.
• * 1.2320

  Pag. 4 26, 6.
• * 1.2321

  Heb. 12.25. & I••••. 28, 29, 30.
• * 1.2322

  Pag, 426.27.
• * 1.2323

  Luke 8.13. Joh. 2.23. & 8.30, 31, 32, 36.
• * 1.2324

  Mat. 19.28. Tit. 3.5. Eph. 5.26, 27. Luke 20.35, 36
• * 1.2325

  Rom 9.4. Gal. 41, 2, 3. Eph. 1.5.
• * 1.2326

  Gal. 4.5.8, 23. Rom 8.15. Gal. 4.6, 7.
• * 1.2327

  Rom. 8.12, 23, 24, 25.
• * 1.2328

  Ioh. 15.2, 4, 7 Heb. 4.1, 2, 3. Psal. 86.11.
• * 1.2329

  Ioh. 17.20, 21.
• * 1.2330

  Eph. 4.12, 16.
• * 1.2331

  Joh. 1.12, 13. 1 Joh. 3.1. Gal. 3.26. Luke 20.35, 36 1 Joh. 3.2.
• * 1.2332

  Rom. 8, 28. 2 Tim. 1.9. Heb. 10.32.
• * 1.2333

  1 Pet. 2.3.
• * 1.2334

  Act. 11.18. & 20, 21. & 26, 18. Col. 1.4, 5.
• * 1.2335

  Eph. 2.4. Col. 2.13.
• * 1.2336

  Psal. 119.50, 93, & 21.20. & 119 88. 1 Pet. 3.18. Rom. 8.11.
• * 1.2337

  Joh. 3.3.5. & 1.13. 1 Pet. 1.3. Jam. 1.18.
• * 1.2338

  1 Joh. 5.1. 1 Cor. 12.3. Luke 20.36. Rom. 8.23. Act. 13.39. Rom. 5.1. 1 Cor. 6.11.
• * 1.2339

  2 Tim. 2.14. Job. 15.3. & 38.2.
• * 1.2340

  Heb. 10.29.
• * 1.2341

  Phil 2.12, 13, 14, 15, 16.
• * 1.2342

  Heb 3.7, 15.16. 1 Thess. 5.19.
• * 1.2343

  Heb 3.6, 14, & 13, 1, & 2, & 4 & 6.8, 9, 10.
• * 1.2344

  Chap. 2.1, 2, 3, & 3.7.18, & 4.1. & 15.12. & 6, 4, 6, 8, 9.
• * 1.2345

  Heb. 2 1, 2, & 3, 1, 6, 14 & 4, 1, & 5, 11, 12
• * 1.2346

  Heb. 5.13, 14.
• * 1.2347

  Heb. 6.4, 5.6, 8
• * 1.2348

  Rom. 3.2 & 9, 4, 5, & 11, 21, 24. Act. 2.38, 39, & 3.25, 26. Rom. 4.11, 12, 16. Gal. 3.7, 8, 29.
• * 1.2349

  Heb. 2.1, 2, 3. Heb. 3.7, 12, 13 & 12, 25.
• * 1.2350

  Gal. 4.14, 15 & 5, 4. Heb. 6.10, 11, 12.
• * 1.2351

  Vers. 10.
• * 1.2352

  2 Cor. 1.20.
• * 1.2353

  Isa. 28.16 Rom. 4 12, 16 Gal. 3.16, 29 Act. 10.43 Rom. 4.5, & 5.1 Act. 26.13 2 Tim. 1.7 1 Pet. 1.5 Heb. 3.6.14
• * 1.2354

  Gal. 1.6 Mat 10 41, 42 Luke 14.14
• * 1.2355

  Gen. 12.3. 2 Chron. 15.2. Ezek. 33.12, 13 Joh. 15.1.2 11
• * 1.2356

  Gal. 3.6, 7, 8, 13, 14. 1 Tim. 2.7. Eph. 3.4 Mat. 22.19, 20 Rom. 4.16.
• * 1.2357

  Page 13. & 14 Sect. 22.
• * 1.2358

  Rom. 8.28, 29 Act. 13.48. Eph. 1.4. 1 Pet. 1, 2, 3, 4, 5.
• * 1.2359

  Tin 1.1.
• * 1.2360

  2 Pet. 1.1. Rom. 8.11. Eph 1.19, 20. & 2, 1-5.6, 8, 10. Mat. 7.17, & 12, 13 Gal 2 20 1 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
• * 1.2361

  Eph. 2.1, 2, 3.
• * 1.2362

  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.
• * 1.2363

  Eph. 2.13, 14, 15, 16, 17, 18, & 3, 5, 6.9.
• * 1.2364

  Rom. 3.9.20. & 2, 25-29. Joh. 3.36.
• * 1.2365

  Rom. 5.12, 18, 19.
• * 1.2366

  Isa. 42.1. with Mat. 12.18.
• * 1.2367

  Rom. 5.4. 1 Cor. 15.45, 46, 47.48. 1 Pet. 2.5, 9. 1 Thess 5.3.4 Rom. 9 25, 26.
• * 1.2368

  1 Joh. 4.14. Joh. 3.16, 17.
• * 1.2369

  Act. 26.17, 18, & 3.26. Joh. 3.14, 15, 16. & 15.26, & 16, 14, 15 1 Pet. 1.20, 21
• * 1.2370

  Rom 5.8.10
• * 1.2371

  2 Thess. 2.13, 14.
• * 1.2372

  Eph. 4.4, 5. & 2.8.
• * 1.2373

  Pages 217, 218
• * 1.2374

  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.
• * 1.2375

  2 Thes. 2.14. Gal. 1.23.
• * 1.2376

  Joh. 3.14, 15, 16, 17, 18.
• * 1.2377

  2 Cor. 5.19, 20, 21. Rom. 1.1-3, & 16, 25, 26.
• * 1.2378

  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.
• * 1.2379

  Gen. 3.15. & 22.17, 18. Isa. 55 14, 5.
• * 1.2380

  Rom. 4.23, 24, 25. & 5.1, 2, 3. 2 Thes. 2.13, 14 1 Pet. 1.2. & 2, 3, 5, 9.
• * 1.2381

  2 Pet. 1.1. Tit. 1.4. Jude 3. Tit. 1.9. & 2.2 11, 12, 13.14. & 3.4, 5, 6, 7.
• * 1.2382

  Gal. 2.20. Rom. 3.3. Act. 14.24. Jam 2.1. Rev. 14.12. Phil. 1.27.
• * 1.2383

  See Part. 4. Chap. 6, 7, 8.
• * 1.2384

  2 Thess 2.13.
• * 1.2385

  1 Pet. 3.19, 20. Act 7.51.
• * 1.2386

  1 Thes. 4.7, 8. Heb. 10.29.
• * 1.2387

  1 Joh 4.1-6. 1 Cor. 12.4.11 2 Cor. 11.4.13.14, 15. 1 Cor 12.2, 3.
• * 1.2388

  Joh. 15.26, & 16, 7, 8-15. Act. 5.31, 32.
• * 1.2389

  1 Joh. 1.1, 2, 3. & 2, 2. & 2.6, 9, 10, 14.16. & 5, 6, 7, 8, 10, 11 12
• * 1.2390

  Rom. 10.15.17.
• * 1.2391

  Gal. 3.1, 2, 3.
• * 1.2392

  2 Pet. 2.20, & 1, 2, 3. 1 Pet. 1.20, 21.
• * 1.2393

  Heb. 6.1, 2, 4, 5
• * 1.2394

  See Part 5. Chap. 1.
• * 1.2395

  2 Pet. 1.2, 3.
• * 1.2396

  Joh. 3.17, & 12 47. 1 Tim. 1.15 Act 26.17, 18. 2 Cor. 5.19, 20 Act. 14.17. Rom. 2.4. Job 33. Prov. 1.23. Joh. 16.29.
• * 1.2397

  Joh. 6.27.29.32, 33.
• * 1.2398

  2 Thess. 2.18.
• * 1.2399

  Gal. 1.6. & 3.1, 2, 3. & 4, 6, 7, 8. & 5.1.
• * 1.2400

  Gal. 1.6, & 3.3 & 4.9, 11.
• * 1.2401

  & 5.4.
• * 1.2402

  Gal. 5.5, 6.
• * 1.2403

  Heb. 6.4, 6, 8, 9, 10.
• * 1.2404

  Rom. 1.6, 7, 8, & 8, 9.
• * 1.2405

  Rom. 8.10.
• * 1.2406

  Col. 2.12, 13. & 3.9, 10. Eph. 4.21, 23, 24, Rom. 7.22, 24. Rom. 7.22. Gal. 5.16, 22, 24. Joh. 7.37, 38, 39.
• * 1.2407

  Rom. 5.18.
• * 1.2408

  Rom. 5.21, 17.
• * 1.2409

  Rom. 8.23.
• * 1.2410

  Rom. 8.11.
• * 1.2411

  Rom. 6.29. & 7, 4, 6. 2 Tim. 2.11.
• * 1.2412

  1 Thess, 4.14, 15.
• * 1.2413

  Col. 1.21, 22, 23. Eph. 1.16.17.
• * 1.2414

  •• Joh. 1.3. Psal 75.3. & 66.7.
• * 1.2415

  Eph. 1.20.21, 22, 23. Eph. 1.19.
• * 1.2416

  Eph. 6.10. 1 Pet. 1.5.
• * 1.2417

  Col. 1.23, 24, & 2.13, 14. Gal. 4.6, 7, & 3. & 5. Heb 3.1.6. &c.
• * 1.2418

  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.
• * 1.2419

  1 King. 8.46. 2 Chron. 6.36 1 Joh 1.8, 10. Mar. 10, 17, 18 Heb. 9.5. Luke 20.36.
• * 1.2420

  Rom. 5.12. Gen. 8.21. Jer. 17.9. Rom. 6.19, 20, & 7.5. Eph. 2.1, 2, 3. 2 Cor. 4.4.
• * 1.2421

  Rev. 12.9.
• * 1.2422

  Jam. 3.6. Matth. 15.19.
• * 1.2423

  Jam. 3.15.
• * 1.2424

  Matth. 12.35.
• * 1.2425

  Mar. 12.34. Luke 6.43.
• * 1.2426

  Joh. 6.33. Rom. 1.16. 1 Thess. 2.13.
• * 1.2427

  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.
• * 1.2428

  Mat. 7.18. & 12.35.
• * 1.2429

  Joh. 1.13. 2 Cor. 5.17. 1 Joh. 2.28. & 3.5, 9.
• * 1.2430

  Gal. 5.17. Rom. ••.14.••4.
• * 1.2431

  ••om. 7.14, 15, 16, 17, 20, 24, 25.
• * 1.2432

  Joh. 13.1.11. Rom. 7.25. & 8.2. Gal. 2.20. Gal. 5.16, 18, 23, 24, & 6.8. Rom. 6. & 8.1••, 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.
• * 1.2433

  Mat. 12.33.
• * 1.2434

  Gal. 1.6. & 4.6, 7. Gal. 2.13. Rom. 4.4, 6, 7, 9.
• * 1.2435

  Joh. 1.12.
• * 1.2436

  Joh. 3.36.
• * 1.2437

  Gal. 6.14. Rom. 6.6.
• * 1.2438

  1 Joh. 3.6, 7, 8, 9.
• * 1.2439

  See this before ••.414, & 415.
• * 1.2440

  1 Joh. 5.1, 2, 3, 4. Mat. 16, 17. Eph. 2.8.
• * 1.2441

  1 Joh. 5.2. Ioh. 1.12, 13. Rom. 10.••, & 10.
• * 1.2442

  Heb. 3.1, 6, 14.
• * 1.2443

  1 Ioh. 3.6, 7.
• * 1.2444

  Ioh. 15.1.11. 2 Ioh. 9.
• * 1.2445

  Col. 1.22••23. 1 Joh. 2.24.
• * 1.2446

  Joh. 15 47.
• * 1.2447

  Rom. 11.22. 1 Tim. 2.17. 1 Pet. 2.3, 4, 5. Heb. 3.6.14. 1 Joh. 3.5, 8, 9, 10. & 4.4 & 5.3, 4, 5.
• * 1.2448

  Rom. 8.2••. Luke 20.36.
• * 1.2449

  Eccles. 7.29.
• * 1.2450

  Rom. 5.18, 19, 20. with 6.1, 2, &c.
• * 1.2451

  2 Cor. 5.14, 15
• * 1.2452

  1 Pet. 1.13. Tit. 3.4, 5, 6, 7.
• * 1.2453

  Isa. 61.13.
• * 1.2454

  Psal. 36.9. Jer. 2.13. & 17 13. Zach. 13.1. Rev. 21.6. Hos. 14.8. Joh. 15.4, 5, 6.
• * 1.2455

  Jer. 2.13. & 17. 5, 6, 13. Joh. 15.4, 6.
• * 1.2456

  Rom. 11.22. Heb. 3.13.6, 14. Rom. 7.2.5 & 8.2. Prov. 13.13, 14, & 6.21, 22, 23 & 14.26, 27
• * 1.2457

  Joh 4.10, 14. & 7.37.38, 39 Psal. 68.27. Phil. 4.13. Ioh. 15.4.8.
• * 1.2458

  Ro. 12.1, 2, 5. Phil. 2.1, 2, 12.
• * 1.2459

  1 Ioh. 5.12. Ioh. 1.12.
• * 1.2460

  1 Cor. 1.30. & 3.22, 23. Rom. 5.1, 2, 3-5 Tit. 4-4.7 Tit. 2.11, 12, 13.
• * 1.2461

  Gal. 5.22, 23. Col. 3.9, 10, 12, 13. 1 Thess. 5.11, 20. Rom. 6.16.19. & 12.1, 2. Gal. 5.16, 25. Eph. 4.21.25. & 5.1, 2. Col. 3.9.12.
• * 1.2462

  Gal 6.8.
• * 1.2463

  Psal. 8.11. Heb. 12.25. Eph. 4.30. 1 Thess. 4.8. & 5.19.
• * 1.2464

  1 Pet. 1.20, 21.
• * 1.2465

  Phil. 2.1, 2.
• * 1.2466

  1 Pet. 2.1.2, 3, 4.
• * 1.2467

  Part. i. pag. 9.10.
• * 1.2468

  Psal. 75.3. Act. 14.17. & 17, 26, 27, 28. Rom. 2.4.
• * 1.2469

  Psal. 145.7, 8, 9, 10, 15, 16.
• * 1.2470

  Psal. 36.5, 6, 7, 8, 9. Joh. 1.4, 5. & 6.51, & 3.29. Psal. 75.3. Col. 1.17. 1 Tim. 2.5, 6. Luke 13.8, 9. Psal. 19. Rom. 10.18.
• * 1.2471

  Col. 1.23, 24, 25, 26.
• * 1.2472

  Heb. 2.9. 2 Cor. 5.14, 15 Rom. 14.8, 9.
• * 1.2473

  Rom. 14.7. Phil. 2.7-11. 1 Tim. 2.6. Joh. 5.20, 21, 22, 23, 27. 2 Cor. 5.15.
• * 1.2474

  Col. 1.19. 2 Pet. 2.1, 2.
• * 1.2475

  1 Cor. 2.4.
• * 1.2476

  Act. 26.17, 18.
• * 1.2477

  Eph. 3.16, 17. 1 Pet. 1.5.
• * 1.2478

  1 Sam. 3. Psal. 78.5.16. Jon. 2.8.
• * 1.2479

  Ioh 14.16.26, & 15.26. & 16, 7. Luke 24.49.
• * 1.2480

  Joh. 14.17. Mat 16.16, 17. Joh. 17.6, 7, 8.
• * 1.2481

  Heb. 1.1, 2. & 7, & 8, & 9, & 10. 2 Cor. 3.7-14.
• * 1.2482

  Psal. 63.18. Act. 2.33. Rom. 16.25. Joh. 16.7. & 7.39. 1 Joh. 2.1.
• * 1.2483

  Joh. 15.15. & 17.6, 7, 8.
• * 1.2484

  Eph. 1.8, 9.
• * 1.2485

  Act. 5.31, 32. Act. 1.21, 22, & 10 34.42. 1 Cor. 9 1. 1 Joh. 1.1, 2, 3.
• * 1.2486

  2 Cor. 3.3-18. Joh. 5.35, 36, & 14.12, 13. Eph. 1.3-10. See part. 3. chap. 12.
• * 1.2487

  Joh. 17.20, 21-23. & 7.37, 38, 39. & 14, 17.
• * 1.2488

  Joh. 15.1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11.
• * 1.2489

  Rom. 6.19.
• * 1.2490

  1 Cor. 5.6, 7, 8.
• * 1.2491

  Rom. 12.1.2.
• * 1.2492

  1 Cor. 3.16, 17 18.
• * 1.2493

  2 Cor. 6.15, 16.17, 18, & 7.1, 2.
• * 1.2494

  Rom. 5.1, 2, 3, 4, 5.
• * 1.2495

  Mat. 10 40. Joh. 13.20. Mat 10.41, 42. Luke 10.16. 1 Joh. 4.6. Rev. 19.10. 2 Cor. 5.19, 20 Joh. 15.16, 27. Act. 5.32. 2 Thess 2.8, 10
• * 1.2496

  Joh. 6.63. Rom. 1.16. 1 Thess. 2.13. Joh. 15.4, 5, 7. 1 Joh 1.3. & 2.24.
• * 1.2497

  Gal, 4.6, 7, 8, 9.
• * 1.2498

  1 Joh. 4.4.
• * 1.2499

  1 Joh 5.4, 5.
• * 1.2500

  Gal 4.9. 1 Cor 8.3. 1 Ioh 4.6, 7.12.
• * 1.2501

  Rom. 1.5 & 16, 26.
• * 1.2502

  2 Thess. 1.10. 1 Thess. 2.13. Rom. 3.4. 1 Ioh. 4.6.11. Ioh. 1.12, 13, & 7.37, 38, 39. Ier 11.6, 8. & 34-6-10. & 6.17.
• * 1.2503

  Ier. 34.9, 10, 15 11.16. Ezek. 18.24.
• * 1.2504

  1 Cor. 2.16. Phil. 2.12, 5. Col. 3.16. 1 Ioh. 3.6.9.23, 24.
• * 1.2505

  Psal. 1 30.7.13. Ier. 23.23, 24. Amos 9.2.3. Heb. 3.1. Mat. 3.45. Iob 37.27, 28 31.
• * 1.2506

  Psal. 33 5 11, & 36.6. & 104.27 28-30.
• * 1.2507

  Act. 14.17. & 17.25, 28. Psal. 66.7. Eccles. 3.14.
• * 1.2508

  Job 35, 10.
• * 1.2509

  1 Cor. 2.8, 14.
• * 1.2510

  Joh. 1.4, 5.9. Rom. 10.6, 7, 8, 9. Psal. 119.130. 1 Joh. 5.20.
• * 1.2511

  2 Pet. 1, 4.
• * 1.2512

  Joh. 3.6. 1 Cor. 2.16. 2 Cor. 4.13. 2 Tim. 1.7.
• * 1.2513

  Rom. 8.9-12.
• * 1.2514

  Eph. 4 16. 1 Joh. 2.20, 27, 28. Col. 2.3, 9, 10. Eph. 4.7. Rom. 8.23.
• * 1.2515

  Joh 7.37, 38. Eph. 1.13.
• * 1.2516

  Joh. 14.17.
• * 1.2517

  1 Pet. 2.2, 3.4, 5
• * 1.2518

  Joh. 17.20.
• * 1.2519

  Gal. 3.1.5. & 5.5, 6.
• * 1.2520

  Rom. 8.23, 14, 25. 2 Cor. 5.1, 4. Phil. 3.11.12. Rom. 8.10. Rom. 7-14.15 24, 25, 26, & •• 1, 2, 3, 4.
• * 1.2521

  1 Joh. 4.7, 16. & 3, 6, 9, & 5.2
• * 1.2522

  Act. 10.43. Joh. 3.16, 18, 36.
• * 1.2523

  Mat 4.13-16.
• * 1.2524

  Eph. 5.8.9 15.
• * 1.2525

  〈…〉〈…〉
• * 1.2526

  Col. 1.12, 13.23, 24.
• * 1.2527

  2 Cor. 4.6.
• * 1.2528

  Ezek 36.24, 25, 26, 27-37. Eph. 5.23, 26, 27.
• * 1.2529

  1 Cor 6. 1 9, 11, 2 20.
• * 1.2530

  Heb. 10, 12-18, 19, 20, 24, 25 & 12, 12 14.
• * 1.2531

  Rom. 6.11, 12, 13, 14.
• * 1.2532

  Chap 3 3-6-9.
• * 1.2533

  Col. 1.4, 5.20. Tit. 3.4, 5. Rom 5.8, 10. Eph. 5.25, 26, 27. Col. 23, 24. Heb. 8.1, 2, 3, 4, 5, 6, 7, 8, 10. Heb. 12.22, 23, 24, 25, 26.
• * 1.2534

  Gal. 5.13.
• * 1.2535

  Joh. 3.14, 15, 16, 17, 18, 36. Gal. 3.7-12, 16, 29. 2 Cor. 15.1, 2, 3, 4.
• * 1.2536

  Rom. 3.10-19 20.
• * 1.2537

  Chap. 3.13, 14
• * 1.2538

  Joh. 1.12. Gal. 3.26. Mar. 14.36. Rom. 8.2.14 15.
• * 1.2539

  Rom. 3.19-25. & 5.18. & 7.1-7.14.24.
• * 1.2540

  Gal. 5.17.
• * 1.2541

  Rom. 7.24, 25. & 5.1-5.9. & 3.25. Rom. 8.1.
• * 1.2542

  Gal. 5.16, 17, 18, & 6, 8.
• * 1.2543

  1 Joh. 3.4.
• * 1.2544

  1 Cor. 11.31, 32. Mar. 10.41, 45 Mat. 28.3. Eph. 4.29, 30. 1 Cor. 6.7. 2 Cor. 12.21. Gal. 6.8. 1 Joh. 3.20, 21 1 Joh. 1.6, 7, 8, 9.
• * 1.2545

  1 Cor. 11.31. Gal. 5.6 16, 18 1 Joh. 1.7, 9. Col. 3.1, 2, 3, 4, 5.
• * 1.2546

  Gal. 6.16, 18, 19, 24, 25 & 6.8. Eph. 4.20-31. Col. 3.1-6.
• * 1.2547

  Gal. 3.13, 14, & 4.4, 5. Tit. 2.14.
• * 1.2548

  1 Cor. 1.30. Phil. 3.12, 13, 14. 1 Joh. 3, 2.
• * 1.2549

  2 Cor. 5.14. Rom. 14.9. & 5.18.
• * 1.2550

  1 Joh. 5.10, 11, 12. Joh. 1.14, 16. Col. 1.19, 20. Isa. 45.22. & 42.1-7. & 6.1 4. Col. 1.28. Phil. 3.7, 9. 2 Cor. 3.18. Jona 2.8. Mat. 16.26.
• * 1.2551

  Joh. ••7.2, 3.6, 7, 8. & 6.40 & 3.16. & 1.12, 13 Rom. 10.10. 1. Cor. 3.22.
• * 1.2552

  Joh. 1.12.14, 16, 17.
• * 1.2553

  Col. 2.1, 2, 3, 6, 9.10.
• * 1.2554

  Col. 1.22, 23, 24.
• * 1.2555

  Luke 24.26.45, 46, 47. Isa. 53 8, 10, 11 Psal. 2. Act. 13.33.
• * 1.2556

  Rom. 6, 4, 5. 2 Tim. 2 11. Phil. 3.9.10, 11, 12, 13. Joh. 15.16-25. Mat. 10. & 24.9-13.
• * 1.2557

  Luke 22.28, 29, 30.
• * 1.2558

  Numb. 20.12.
• * 1.2559

  Ma••. 16.22.23.
• * 1.2560

  1 Cor. 11.30, 32.
• * 1.2561

  Psal. 32.
• * 1.2562

  1 King. 15.5.
• * 1.2563

  Rom. 3.22, 25. & 5.8 & 3.25. & 4, 5. & 10, 9, 10.
• * 1.2564

  Rom. 5.8.10. & 4.23, 24, 25.
• * 1.2565

  Heb. 11.13.
• * 1.2566

  Rom. 4.5.
• * 1.2567

  Rom. 3.26. & 8.33.
• * 1.2568

  Rom. 5.1, 2, •• & 3.25. & 5.11. John. 1.12. Act. 10.43 & 12.38, 39
• * 1.2569

  Joh. 1.12. Gal. 3.26
• * 1.2570

  1 Cor. 13, 12. Rom. 8.23 Col. 3.4
• * 1.2571

  Joh. 1.12 Gal. 3.26
• * 1.2572

  Eph. 1.13
• * 1.2573

  Eph. 2.5, 6, 8
• * 1.2574

  Phil. 1.9, 10, 11. Col 1.9, 10, 11 1 Thes. 3.12, 13. & 5.23 2 Thes. 1.11, 12 Eph. 3.14, 15
• * 1.2575

  Eph. 1.19 22 & 2.17, 18, 19 22. Heb. 3.5, 6
• * 1.2576

  Eph 1.23. & 3 14
• * 1.2577

  2 Chron. 7.12-14 & 6.20-41
• * 1.2578

  Joh. 16.23 Mar. 11.24, 25 Psal. 65.1-4.
• * 1.2579

  Rom. 2.24
• * 1.2580

  1 Pet. 2.3.5
• * 1.2581

  Jer. 7.10-14
• * 1.2582

  Isa. 1.10.21.
• * 1.2583

  Jer. 2.21
• * 1.2584

  1 Cor. 10.1-11.18
• * 1.2585

  Mat. 8.11, 12
• * 1.2586

  1 Tim. 3.15 2 Tim. 20, 21 16, 17, 18. with 1 Tim. 1.19, 20. Isa. 60.21 Zach. 14.21 Psal. 144.11, 14, 15, 16
• * 1.2587

  Gal. 5.4 1 Tim. 1.19, 20 2 Tim. 2.18 & 4.3.4 1 Tim. 4.1, 2
• * 1.2588

  Psal. 71.5. Jer. 17.17. Psal. 40.4. 1 Tim. 1.1.
• * 1.2589

  2 Joh. 5.20.
• * 1.2590

  1 Joh. ••.9, Rom. 1.18, 19, 20 & 10 21. Joh. 3.19. 2 Thess 2.10. Rom. 10.6, 8, 9
• * 1.2591

  1 Joh. 5.10. & 1.1, 2, 3 Rom. 1.16. 1 Thes. 2.13. Rom. 5.1-5 Phil. 2.1, 2
• * 1.2592

  Heb. 11.1, 2.3, 4, 5, 7
• * 1.2593

  Pag. 26. in 2 Epistle p. 8
• * 1.2594

  And or of Ra∣mus either.