THE Fulnesse and Freenesse OF GODS GRACE IN IESUS CHRIST; DECLARED In the Point of Election, by a middle way betweene Calvin and Arminius, and different from them both, In an uniforme Body of Divinitie.

By Francis Duke.

LONDON, Printed by Richard Oulton and Gregory Dexter, Anno Dom. 1642.

THE EPISTLE TO THE READER.

GENTLE READER,

IN this Treatise, you have the generall scope of sacred Scrip­tures, cleared from Genesis the first, to Revelations the last; and to induce you to reade it with­out prejudice, you shall finde this encourage­ment, that there is nothing which will leade you to arrogate to your selfe that which is not yours, nor to derogate from Gods glory, which ever of right is his, and also to induce you to reade it heedfully, here is Gods good [Page] will intended to you, whether you are an Heathen or Christian, within the confines of Christendome, or in the remotest parts of the world; and to either without difference in respect of the end, viz. eternall life, although different in respect of the meanes leading to that end, the which difference you shall find distinctly and clearely manifested from sa­cred Scriptures: therefore apply your minde to prudence in true godlinesse, that is, accor­ding to your light, pitch upon the right end, and then by patience in weldoing, orderly apply the meanes to the end, because to this prudence, our Saviour hath by promise en­tailed his further assistance herein, saying, I Wisdome dwell with Prudence, and finde out the knowledge of witty inventions; if thou keep them within thee, they shal with­all be fitted in thy lips, Prov. 22. verse 18. and Chap. 8.12.

Yours in CHRIST IESUS, F. D.

The generall Method of the whole BOOKE.

CHAP. I. OF the first estate of man.
  • Nature perfect rendred Adam a foure­fold good.
  • 1. His Personall perfections.
  • 2. A continued support of the same.
  • 3. With the parts of the whole Creation, Adam had an onenesse or selfenesse, from whence in him did the second Table of the morall Law originally spring.
  • 4. The perfections of the whole creation led Adam to a perfect union with God in the originall of the first Table of the morall Law, and also to a perfect righteousnesse and holinesse.
CHAP. II. Of the second Estate of man.
  • Man in his perfect nature entred into a cove­nant of workes with God, which was his se­cond Estate, in which is declared these foure particulars.
  • [Page]1. What the place was wherein this worke was to be done.
  • 2. What the figures of that place were in re­spect to the worke in the Covenant.
  • 3. What Adams obedience in the worke of the Covenant was.
  • 4. What was the intended end in the Cove­nant.
CHAP. III. Of the third Estate of man.
  • Opening the State of the world in the fall of Adam, wherein is handled:
  • 1. What wee lost.
  • 2. What we lost not.
  • 3. What we found: first, the evill of sinne; se­condly, the evill of punishment.
CHAP. IIII. Of the fourth Estate of man.
  • 1. That the falne world was redeemed and re­stored by the second Adam.
  • 2. God appointed him so to be, and so to doe before the world was.
  • 3. That in the point of time when the first Adam fell from the worke of the Covenant, then the Lord Jesus as the second Adam, entred into the same worke.
  • 4. That this entrance removed for ever that judgement which upon the fall was to passe upon the world to execution, so as never man perished for the same.
  • 5. By Christ the world together with all man­kinde was then estated to goe on, travelling towards that perfection it lost in Adams fall.
  • 6. Foureteen Objections against the premisses are answered.
CHAP. V.
  • [Page]Wherein is laid downe a fifth generall point, scil. That Gods proceedings in this fourth estate of man, is intending & extending eter­nall life to all and every individuall of man­kinde alike, without any personall respect- through all ages, the which point is refer­red to three heads.
  • 1. From the time that Adam was cast out of the garden of Eden to Abrahams time.
  • 2. From Abrahams to Christs comming in the flesh, and manifested in the Gospell.
  • 3. From that time to his comming to judge­ment the first part of time is handled and finished in this Chapter.
  • The second part of time is handled and finish­ed in the sixth Chapter, and ninth Chapter to the Romans is expounded.
  • The 7th. Chapter is answer to a question pro­pounded at the end of the 6th. Chapter, viz. in what estate for eternall life stood all the Gentiles or Heathens till they were called to Christ by the Gospell.
  • The eighth Chapter is an introduction to the third part of time.
  • The ninth Chapter openeth what was Gods ex­traordinary call of the Gentiles in the third part of time.
  • The 10th. 11th. 12th. Chapters openeth what was, and is Gods ordinary proceedings in the third part of time, and shall be, till time shall be no more, and in the 12th. Chapter is answe­red 13. Objections.

A Table containing the Particular contents of this TREATISE.

  • THe Covenant which God made with Adam was onely it which originally gave mankinde right and power to inherit the heavenly glory. Page 10. 11.
  • How by creation the first Adam was made a living soule, and how by the covenant he was made a quick­ning spirit, the which quickning spirit is now onely originally from the second Adam. page 12, 13.
  • That the two globes of this inferiour world shall be chan­ged into a nature, for kind neere to the spirituall nature of the glorified bodies of the Saints, toward which it groningly travelleth with them. pag [...] 34, 3 [...].
  • In Adams fall we lost all good that is communicated to us by the creation, and also that intended by God for us, by in­stituting the Covenant, as appeares, by comparing Gods pro­ceedings in our redemption by Christ, Chap. 4. p. 17. 25, 26.
  • By Gods justice in the covenant for Adams sinne we were more deepely dead in sin then now we can be, although twice dead in sinne, and pluckt up by the roots. page 20
  • The manner how God cast Adam out of the Garden of Eden distinctly explained. p. 48
  • The grounds why God so loved the fallen world that he gave his Sonne the second Adam Christ Iesus to redeeme it. page 40. 41.
  • That man now sinneth not against God by the rule of that covenant then made with the first Adam. page 39.
  • When we in the fall were internally and totally divels, yet in the restauration of the fallen world by the promised seed God put into the nature of man an internall principle dispo­sing him to come to receive his guift of faith and salvation in Christ. pag. 28
  • [Page]Gods distinct proceedings to Cain and Abel, pag. 95
  • Man was justified before faith, and without it. page 32
  • Faith and workes foreseen nor any respect to mans person was any ground why God accepted or elected man to eternall blessednesse. page 33, 61, 65
  • All mankind dying in Infancy or naturall Ideots, or the like, are saved by Christ, and the grounds why. pag. 36. 37, 38. 44. 45
  • How by tradition, the ten Fathers before the flood by be­liefe of truth, reached the Oracle of life from hand to hand through their generations. page 53. 54
  • That God would rather have glorified his mercy in the sal­vation of the old world then his Iustice in their destruction, yet all that perished in that flood perished not eternally. p. 55
  • That upon Noah his offering in a figure Christs satisfacto­ry sacrifice, God renewed his mercy universally to the world. page 56, 57
  • A particular description how Noahs first off-spring car­ried themselves to God ungratefully for that mercy, and how God proceeded against them for that. page 58
  • From whence all hellish Paganisme did originally spring. page 59
  • Because of mans apostasie from God in the object of justi­fication, therefore hee confined the Oracle which conveyed that object to narrow bounds three times. pag, ibid.
  • What the number of eight did signifie in reference to Noah. page 56
  • In what sense Christ is the Saviour of all men, especially of them that believe. page ibid.
  • That God the second time predestinated man in Christ by covenant with Abraham, man being by his universall aposta­sie then fitted to destruction. page 60 61
  • In what sense God hated Esau & loved Iacob, p. 65. 72, 73
  • That the Church of the Gentiles shall never totally depart from Christ, as hath the Church of the Jewes. p. 122. 123
  • In what sense God hath mercy on whom he will, and whom he will he hardeneth. page 74
  • How man comes now to be necessitated to sin. p. 83. 84, 85
  • [Page]What most properly is Gods Booke of Life. page 88
  • That in heaven amongst the Saints there is no difference of degrees of glory. page 89 90
  • That God gave rules how hee would have man put Christ to death, so as hee would be well pleased with them that did it. page. 82. 83
  • That the Saints faith is not the condition of the covenant of grace, page 87. 88.
  • The Law of Moses distinctly explained. page 67
  • What absurdities doe follow the misapprehending of Mo­ses Law. page 78. 79
  • What made the way to eternall life narrow to mankinde, yet in that narrow way man might, and some did attaine eter­nall life. Chap. 7.
  • That God directed the second Adam as well as the first by Allegories to his eternall happinesse in the work of the worlds redemption, to which he was borne, in five relations. P. 100
  • A definition what that truth is, to which Christ was the faithfull and true witnesse. page 101
  • What righteousnesse of Christ it is, which is imputed or ac­counted to man in generall, or to the Saints more spe­ciall. page 113
  • That God never reprobated man personally to unavoydable damnation. page 112. 113
  • That his powring out of his spirit extraordinarily upon all flesh was twofold. page 115.
  • Of the Jewes rejection in wrath. page 85. 86
  • Of the Jewes reception to mercy. page 86. 87
  • Of the Lords Supper, or in what sense Christs flesh is meat indeed, and his blood is drinke indeed. page 66
  • Of Baptisme. page 37. 38
  • A definition when the spirit of a man under the covenant of grace is dead in sinnes and trespasses. page. 121
  • A definition what man is a righteous man, Chap. 11.
  • A threefold degree of justifying faith. page 128
  • Justifying faith defined, and also the perfection of it. page 131. 132
  • Other faiths distinguished from justifying faith pag 130
  • [Page]In what sense Christ is a Priest for ever after the order of Melchizedeck. page 123. 124
  • The different operations of justifying faith perfect and imperfect. page 138, 139
  • What reward God rendreth, to the Saints for their good and evill workes done in the body, page 140. 141 142
  • The manner how God perfecteth Iustifying faith in the Saints. pag [...] 134 to 138
  • That the naturall liberty of the will, is no barre to keepe man from an undissoluble union with God in the object of justification. page 150 151
  • Of Manass [...]s, Salomons, Pauls and Peters different back­slidings. pag. 149. 150
  • God loved Abraham, Daniel and David, being considered personally, no more then the persons of other men generally. page 150. 151
  • In what sense the Saints raigned with Christ a thousand yeeres. page 166.
  • In what sense justification is referred to faith. pag. 77.
  • That the will of man is no more freed from sin and free to righteousnesse, then it is freed by Christ, therefore to attribute any thing well done by man from the force of his pure natu­ralls absurd. page 150. 151
  • That God willed not Adams fall to the damnation of man, yet God willeth the damnation of all that perish eternally. page 150. 154
  • A briefe description of the Antichrist. p. 155. 156, 157
  • From the whole Treatise, as opening the maine scope of the Scriptures, is definitively laid downe what was Gods decree before the world was, after the counsell of his owne will, con­cerning the eternall state of mankinde. page 167. 168

Errata.

PAge 5 line 15. for God reade good, p 6. l. 32. erfections r. perfections. p. 7. l. 4. boded, r. lodged. p. 11. l. 12. Adaras. r. Adams. p. 13. l. 42. farth, r. earth. p. 19. l. 36. conditi [...]n, r. condition. p. 23. cap. 4. l. 5. after work, r. of. p. 73. in marg. untorne r. unborne. p. 79. l. 29. blot out farre. p. 86. in marg. externall, r. eternall. p. 93 l. 25. wrath r. worth. p. 99. l. 9. type r. high. p. 114. l. 8. uncircumcised r. cir­cumcised. p. ib. l. 29. God. r. Gods. p. 117. l. 14. at Ephesus. r. to the Ephesians.

A TREATISE OF FREE GRACE.

CHAP. I. Opening the first Adams pure Naturals, which was his first Estate.

THe first Adam in this world, passed through foure Estates: two be­fore his fall; the third was his fall; the fourth was that estate after his fall.

The first produced him good, and not evill; and this was the estate of the creation.

The second propounded to him good and evill, and this was the State of the Covenant betweene God and him.

The third was his transgression, namely, his fall; and this produced him the losse of all good, and an hereditary posses­sion of evill totally and eternally.

[...]
[...]

The fourth was the State of the Restauration of the world by the second Adams Redemption, and this propounded to him and all mankind good and evill.

The Estate of the felicity of the Cre [...]tion produced to Adam a fourefold good:

First his Personall perfections: secondly, his continuall support of the same: thirdly, an onenesse or selfenesse with the parts of the whole creation: fourthly, the perfections of the whole creation, led his reasonable soule in love by his senses to a perfect union with God: Of these in their order.

First, his Personall Perfections are described by Moses, Gen. 2 7 in three particulars; first, the Lord God formed man of the dust of the earth; and that was the perfection of his body: secondly, he breathed into his nostrils the breath of life, and that was his soules creation by infusion: third­ly, man became a living soule that is compleatly composed in his Vegetative, Sensitive, and Rationalls: or in his Per­sonall perfections, rightly disposed to operate according to that estate; so that Adam might truly say to God of his work­manship in him, I will praise thee, for I am fearefully and wonderfully made; marvellous are thy workes, and that my soule knowes right well, Psal. 139. verse 14.

Secondly God rendered to him by the whole perfections of the creation, a continued supportation of his Personall perfections, and therefore hee made all first, and man last, Gen. 1.26. implying man could not subsist one minuteIt is true, man now subsists, but not perfect in nature; but as the creation is subject to vani­ty, so is the bo­dy of man. in his Personall perfection out of it; Therefore as the spangled skie with Lamps of light in their order, was of his House but the seiled roofe: so also the earth with it's most perfect fragrancie and ornaments, was but the pavement of his ha­bitation.

And as the creatures vegetable being his appointed food, rendering their spirit or life to his nutrimentall support, so also the virtuall force of the celestiall and terrestriall globe, in a mutuall efflux, did not onely with their most sweet imbreathings, internally maintain that compound of Adams sweet an [...] subtill life in his Personall perfections; but also to his body externally naked, by their mutuall touch, was to it rayment, not onely comfortable, but also honourable and glorious: for (saith the Text) They were both naked, the man and the woman, and were not ashamed; implying the [Page 3] foresaid support, as needing no other, Gen s. 2. verse. 25.

Thirdly, an onenesse or selfenesse with the parts of the whole Creation; It is true, Earth, Ayre, Water and Fire, were not the nature of Adam, yet every one of their natures was in his, as the principles of his Elementary body, and so were to him as himselfe.

Againe, the nature and lives of vegetable Plants and Trees, was not the nature of Adam; yet their kind of natures and lives were resident in his: as in the growth of his bo­dily stature the nayles of his fingers, toes, and other parts, as parts of himselfe.

Againe, the nature and lives of sensitive Creatures were not the nature of Adam, as in the Beasts and Birds and other of that generall nature; yet their kinds of nature was in his: as in his touch, taste, hearing, smelling and seeing, as parts of himselfe; but the womans nature was his, and his hers; as flesh of his flesh, a [...] bone of his bone, and so the most proper roote to produce their owne kinde.

And from this universall onenesse or selfenesse of na­tures did naturallyThe first ori­ginall of the se­cond Table of the morall law. spring in the mind of Adam in his pure Naturalls, the second Table of the morall Law, namely, To love thy Neighbour as thy selfe.

As for the Essence of Adams reasonable soule, although he knew it farre more then we doe ours, yet he knew it not but by it's effects: So also, the intrinsecall formes of all crea­tures, although hee knew them by their effects more then we can, and in that respect saw a kinde of selfenesse of the soules of all creatures with himselfe farre more then wee can; yet in respect of their specificating forme, which in­ternally gave this thing to be this, and that to be that.

This to him was invisible: as was his owne reasonable soule, which was his intrinsecall forme primarily specifi­cating him from other creatures.

And the reason why the internall forme or soule, or be­ing of all creatures even to the being of a stone is invisible, is this, because mans reasonable soule being involved in an Elementary body, although perfect, is clouded to perceive his owne nature, or the like: For as Gods essentiall per­fection, by reason of his unmeasurable perfections, is re­moved farre from sense and weake reason; and therefore unperceiveable and invisible to man; so also is the manner knowne onely to God, how all things subsist in him, and [Page 4] receive the continuation of their subtile lives and beings individually.

And the universall ground of this selfenesse betweene all creatures and Adam in the creation, is this; because the whole creation consisting of many parts, was but one ef­fect or off-spring of God, as his Generation; yet not by any derivation of his Essence essentially, but by his power­full production by creation wondrously.

As first, from a meere nothing to a formlesse masse, and from thence to that perfection which then it was, and so now all things subsist and continue in him, but the man­ner how, is invisible and unperceiveable to man; if to Adam in his innocency, much more now to all mankinde, but we must believe it, because God hath said it, Acts 17. vers 28.

Fourthly, the perfections of the whole creation, led Adams reasonable soule, by his senses, to a perfect union of love in God, which was his most proper blessednesse in the state of creation: for although the soules infusion was the best o his being; yet it was no part of his blessednesse, for that was but the uniting of two created natures to make his personall being, which a man may have, and be accursed.

But this was the union of the creature with the Creator, by perfect love in a mutuall concordance; for as God cre­ated Adam fitly and rightly disposed to operate to God as his chiefest good, so also God did excitively draw him to this union by leading him, from the effect to the cause, from the creation to the Creator as from the drop to the Ocean.

For God to Adam was not onely transparently agreeable (by the perfection of the creation) to his senses, but also to his understanding and his will: first to his understanding, by the truth of that perfection; and secondly to his will in the perfection of goodnesse.

For, first to his understanding, by all his senses was con­veyed the truth of Gods power and wisdome, in the won­derfull composure of all creatures, in their severall shapes, natures, kindes, qualities and vertues, harmoniously amy­able, but chiefly Adams personall perfections so beautifull, and his reasonable soule, the mirror of Gods worke of power and wisedome; and all joyntly together gave Adam a concludent proofe, that God in himselfe was infinitely beyond all this that he had communicated to the perfection of the creation, and therefore this demonstrative Principle [Page 5] of truth was agreeable to the naturall property of his un­derstanding, which naturally lookes at truths.

Secondly, also to his will was an agreeablenesse in good­nesse: First in respect of the things themselves; all good, yea very good by Gods owne testimony: Secondly to Adam as an Ocean of good universally terminating all their forces and vertues of their perfections to his harmonising support, as before is declared.

Againe, Adam himselfe being both in nature and autho­rity over all creatures, as their Lord and King, (under God) so that by his senses, to his understanding and will, was declared the good will of God to him in all, by all and above all creatures.

Therefore here was an agreeablenesse, universally to his will, which naturally look'd at God as the eye doth follow the light; So that if Adam was created in knowledge, after the Image of him that created him (as certainly hee was) then mans originall righteousnesse in his pure naturals was this, namely,Col. 3.10. Eph. 4.24. manMans original righteousnesse. operating understandingly from the effect to the cause, from the whole creation to the Creator, according to the rules of the perfections of the creation, as to him in whom he and they did live, move, and had their being.

The reason why thus to operate, was his naturall righ­teousnesse, is, because it was right according to the per­fection of that truth which shined in the perfections of the creatures to him.

Againe, his holinesse in his pure naturalls was this: his operating according to the perfections of the creatures in theMans originall holinesse. purity of his perfect love to God, in all, through all, and above all, living not so much amongst the perfection of the creatures, where he was as in God whom he so loved, and the reason why, in these perfections of love was con­teined his naturall holinesse, was this: Because by it hee did not onely set God above all creatures, but also by it hee did rightly dedicate himselfe to Gods use onely, and alone with al his soule, with al his heart, and with all his strength; for it is the property of love to adde to the perfection of the thing loved, more then to it selfe, as wee see in Ionathan and Moses, &c.

That Adam had this in the perfection of it, is proved thus; if all love in men generally doth arise from that agree­ablenesse [Page 6] which is betweene the subject and the object; as certainly it doth, then in Adam most of all, because to him (the Subject) God (the Object) did shine in all the perfecti­on of the creation in a sutable agreeablenesse, in all things in all respects, as before is proved.

Therefore in Adam there was the truth of that perfect love to God againe; and not onely the truth but the uttermost extent of love in the strength thereof: for if the beauty of the Object being transparant to the Subject, will draw forth all the strength, which is in the Subject to it selfe, as in I [...]nathan to David, 2 Sam. 1.26. Exod. 32.32. and Moses to God then much more did it draw forth Adams love to God, as the most transparent object of beauty, being an object of infinite goodnesse ex­citively drawing out his soule in all his strength in a liking and uniting affections in all, through all, and above all.

And from this Principle in his minde did naturallyThe first ori­ginall of the first Table of the mo [...]all law. spring the first Table of the morall Law, namely, to love God with all the soule, and with all the strength: and here I will note these five observations for conclusion of this Chapter.

First, that man in his innocency, in the perfections of his righteousnesse and holinesse was but the receiver of all his good; as his being passively by creation; and his blessed­nesse actively by reception, as by his sense, his reason, will and affections, he enjoyed God.

And what had hee that hee had not received? for it is proper to God alone to be being and blessednesse in him­selfe and of himselfe; Therefore both men and Angels are but receivers of all their good from God.

Secondly, here observe, that the perfection of the creati­on in the estate of pure naturalls, had no dependancie upon Adams Personall perfections; or his perfect operations, whereby they could keepe, or lose their created perfections by him; therefore it was from some other cause, whereby they became subject to fall into vanity; for in this estate Adam depended upon them for the support of his Personall perfections and operations, but not they upon him; for they were created in their flourishing perfections before Adam was: All being made, first in their immediate de­pendancie upon God; but hee last: therefore in this estate they had no such dependancie upon him.

Thirdly, here observe, that man perfect in holinesse and [Page 7] righteousnesse, did not by false apprehensions, interpose the good in the Creatures, betwixt God and him, to cut off his blessed union of love to God, nor God from him, for hee by that perfect love loded himselfe, and all that created good in Go [...] from whom it came, and so returning to God the glor [...] of all his workes which hee had created and made, and so gave God full content.

Fourthly, observe that in the estate of perfect Creation of 4 the world, God establish'd his Glory to returne to him, in a mutuall concordancie of mans good, and no otherwise; and therefore the state of Creation produced man good, and no evill; for God looked upon all, and saw it was all good, as liking it well.

Fiftly observe, that although Adam did beleeve God to be being and blessednesse in himself and of himselfe, and com­municating 5 all blessednesse to him, yet this estate to Adam was not an estate of Faith, for Adams beliefe of all this, did arise to him by naturall demonstration, from the perfecti­ons of the Creation, according with the perfection of his Senses, and Reason, and so to his will.

Therefore all to him was but Naturall; but in an estate of Faith, to live by Faith in God.

First for the thing beleeved, it must be Supernaturall. 1

Secondly, man his minde must depend for the attayning 2 of it upon the credit he gives to the word of God, which on­ly declares the thing to him, but so was not this Estate, and therefore this was not an Estate of Faith to Adam.

But his next estate to this, was an Estate of Faith; name­ly, the worke of the Covenant, which is the next ground to be treated of.

And so much for Adams first Estate, being naturally perfect in all.

CHAP. II. Opening the Covenant betweene God and man.

GOD having revealed to Moses the Creation of the World, hee in the next place makes knowne to him a Garden, that was Planted by God himselfe, with­out the helpe of man, in which place comes in the second Estate of Adam. before his fall, and his entrance into this Garden, was to enter into Covenant with God, and God with him, for good and evill, for this Estate did not pro­pose good only to Adam, as did the Estate of CreationAdam was by God fitly ena­bled to perform the Covenant, in the behalfe of God and the world, before God called him to so weighty a b [...]sinesse; and the reasons why God led Adam from one perfect State to a high­er, a [...]e primarily two, first be­cause the crea­ted perfections of this world, could not direct or admit him to enjoy God, an­swerable to his vast comprehen­sion, being a Spi­rit so neare the Angelicall na­ture: secondly, because God was delighted to re­ceive his glory at as high a pitch, as his reasonable crea­ture could ap­prehend or com­prehend its feli­city, to all e­ternity.; but good and evill, was in the Covenant propounded unto him. I call it a Covenant,

First, because here was Conditions betweene God and Adam for life and death; I say for life and death, to Adam and all mankinde comprehended in generall, under the names of good and evill, good to be rendered, if hee did obey the Rule of the Covenant, evill if he did disobey it.

Secondly, those conditions were agreed on by Adam, with a full consent, he being then not only in the perfections of the second Table of the Law, as to love his Neighbour as himselfe; but also in the perfection of the first Table of the Law, namely, in the truth, and utmost extent of his love to God. with all his Soul [...], and with all his Strength; therefore hee readily concluded this Covenant with God for the world in this different Estate from the former.

But for the cleare opening of this Second Estate, I will propound foure things.

First, what this Garden was.

2 What its signification was.

3 What Adams obedience in it was.

4 What was the end God intended by Adams obedience in this Covenant,

First, this Garden was but a part of the Terrestriall Globe, for saith the Text, The Lord God planted a Garden East­ward, in Eden, therefore but a part. Gen. 2.8.

This Garden was planted by God with Plants, some for 2 Adams delightfull consolation, and some for his nutrimen­tall sustentation; for, (saith the Text) Out of the ground, the Lord God made to grow every tree pleasant to sight, and good for food, Verse 9.

In the midst of the Garden, God planted two trees di­stinguished 3 by two significant names, implying some fur­ther use: for, (saith the Text) God caused to grow the tree of life also in the midst of the Garden, and the tree of knowle [...]ge of good and evill Gen. 2.8.

Into this Garden came a River to replenish it in fruit­fulnesse, 4 and comming in but one, there God divided it in­to foure, and from thence it did run downe the terrestriall Globe foure wayes, as saith the Text, And a River went out of Eden to water the Garden, and from thence it was parted, and came int [...] f [...]ure heads, &c. Gen. 2.10.

This Plantation or Garden being thus finished, Adam by God was thither conveyed, and the perfections thereof, was to depend upon his operations; for saith the Text. The Lord God tooke the man, and put him into the Garden of Eden to dresse it, and to keepe it, Verse 5.

And so much for what this plantation was.

Certainly this was for some further end and use, then 2 was the perfections of the whole terrestriall Globe,; for all the trees of this Plantation or Garden, were vegetables in their perfections, as were those on the whole terrestriall Globe: Therefore this Garden, as a plantation by sequestra­tion and signification) made the onely difference between it and the world.

And the signification in generall, was but this; that as in future time the land of Canaan, with all it's fruitfull splendor, did prefigure the celestiall Canaan. As to the se­cond Adam, as appeares Chap. 8. So this to Adam in the be­ginning of time did prefigure the same Angelicall felicity of Divine glory in the Heaven of heavens.

From this ground God made the Garden to excell the glory of the whole terrestriall globe, that by faith Adams soule might be raised to worke by love to God, feeding on Angells food by beliefe of truth.

So much for the generall signification.

Againe, more particularly: First, whereas God did not commit the whole terrestriall globe, but onely this part, [Page 10] (as the glory of the world) to Adams dressing and keeping.

This figuratively implies, that now by vertue of Gods Ordinance, the creation had it's dependence for it's good, naturall and supernaturall; or for an evill equivalently contrary upon Adams operations in this Covenant. And here came in the onely ground, how by Adam the creation could be raised higher, or lose it's supernaturall perfections, and become subject to vanity, Rom. 8.

2 Whereas God caused to grow up in the midst of the Garden a naturall tree, naming it the Teee of life; this fi­gured to Adam, that he (to his naturall posterity, in obeying the worke of the Covenant by beliefe of truth) should (from Divine Justice) be as a tree in his branches of natu­rall perfections, growing up to a celestiall life; or as a flourishing tree of eternall life. But now this tree of life is onely in Christ Jesus the second Adam, to all right be­lievers, Rev. 2.7.

3 This River running downe it's chrystall streames foure severall wayes, from this Paradise of terrestriall pleasure as from the Throne of God, prefigured to Adams faith Gods justice, as pure streames of waters of celestiall life; for his obedience (according to the Covenant) should successive­ly run downe to render eternall life: first by faith, and se­condly by fruition to his posterity, through all generations to the last of mankind that was to descend of his loynes; but now this River onely issues from the second Adam in the doctrine of truth and mercy conveying Gods gift of his imputed righteousnesse as the tree of life, Rev. 22.12.

4 The other tree which God caused to grow in the midst of the Garden, naming it the tree of Knowledge of good and evill; prefigured to Adams faith summarily, all con­tained in the Covenant; that is, the Knowledge of good equivalent to Angels; or the knowledge of evill equiva­lently contrary in either, as he did obey or disobey.

And the ground why God instituted this Garden thus, in all these prefigurations and significations was this: Be­cause, the heavenly glory to Adams terrestriall perfections, was supernaturall; for it is one thing for Adam to k [...]ow by the perfections of the creation; that God was able to cre­ate a supernaturall glory, he appearing by it Infinite in Wise­dome, Power and Goodnesse.

And another thing, that hee had created it, and would [Page 11] bring him to it, if hee did obey the rule of the Covenant; for the perfections of the creation did demonstrate to Adam, that God was able to doe such a thing, but no more but the Covenant by God Word was exprest for a contrary evill.

And all those prefigurations and significations from the agreeablenesse of the type with the antitype, did make knowne to Adam, that the supernaturall glory was made, and in being also from the word knowledge of good, that he should ascend to enjoy it to all eternity, if hee did obey the rule of the Covenant, or an evill equivalently contrary if he did disobey; and therefore, because supernaturall, all was needfull to strengthen Adams faith, to withstand the temptation, in point of triall,See this point cleared to the 13. Objection in Chap. 12. for God doth nothing in vaine.

And so much for what the Garden or Plantations signification was, with respect to Adams worke in the Covenant.

Thirdly, now Adam was to obey two rules in the Cove­nant; 3 one affirmative, the other negative. The affirmative was to this end, namely, to continue his naturall being to be a meanes to a supernaturall end, by eating the fruits of this Garden: for as in the precedent estate of creation, hee was to eate of the fruit of the creation for his nutrimentall sustentation; so now of the fruits of this Garden also; for the Lord God commanded the man, saying, Of every tree of the Garden thou mayest eate freely, Gen. 1.29. Gen. 2.16.

The negative rule was it by which hee was to improve his strength of body and mind to God by obedience, name­ly, the forbearing to eate of the tree of knowledge of good and evill; but of the Tree of Knowledge of good and evill thou shalt not eate, &c. Gen. 2.17.

And this rule led him to be both passively and actively obedient, passively in two things:

First, although in the perfection of the creation, all things good for food was due to him by Gods allowance without restraint, yet in this Garden or Plantation, by this rule hee was to suffer this restraint, namely, to deny himselfe to eate of the fruit of this Tree of knowledge of good and evill, upon paine of most dreadfull consequences; for, saith the Text, In the day that thou eatest thereof, thou shalt certainly die the [...]ath, Verse 17.

Although in the perfection of the creation, God rendred 2 his sweete imbreathings, very good, and no evill, yet in [Page 12] this Garden the obedience of these rules bound them to suf­fer the imbreathings of the assaults of Satan that evill one in point of triall.As did the second Adam, Luk. 4.3, 2.3.4.

And here lay the life of their obedience; for without this assault their triall had beene no triall to the improvement of their naturall perfections of righteousnesse and holinesse to Gods Covenant in point of good and evill.

And againe, this negative rule led them to active obe­dience in two particulars: first the fruits of this tree of good and evill being naturally good food, it required of them a diligent observation of their naturall appetite, lest it might dispose them to transgresse the rule of the Covenant.

This rule led them in stead of feeding their bodies with the fruit of this tree, to feed their soules by beliefe of the signified knowledge of good, equivalent to Angels in glo­ry; or with the signified knowledge of evill equivalently contrary in eternall misery.

So much for this point, what Adams obedience in the Cove­nant was.

Lastly, the intended end of Gods Covenant with Adam, was of great consequence, for it respected God, all man­kinde, the World, and the Divell; for what if Satans lye to the woman, pretended that there was no truth in Gods word, for their death, if they did transgresse, saying, yee shall not die at all: and what if Satan did make God to them to be but a meere imposture, as only pretending, that Angelicall good, but never intended it, for to the woman (in the Ser­pent) he said, God doth know that in the d [...]y that yee eate there­of, your eyes shall be opened, and yee shall be as Gods knowing good and evill. He not denying a higher good intended in the Covenant, but implying Gods command, was the only thing that kept him from attayning it.

I say, what of all this? for if hee had (in beliefe of Gods word) abstayned from eating the fruit, according to the rule of the Covenant, then they had not only freed them­selves, from being murthered, the world had not been de­stroyed, Gods word had not been nullified Satan had not (in the beliefe of his lyes) bin magnified b [...]t on the con­trary, from their beliefe of truth working to God by love; God (over all by his word of truth) had bin glorified in two respects. 1 BecauseSo that Gods just [...]ce would have bin glori­fied to all eter­nity in the [...]irst, demonstrating his righteous­nesse and good­nesse in the e­ternall felicity of all mankinde with Angells. 2. righteously demonst [...]ating his wrath in the Apostate An­gells o [...] Divells, by Adams re­peling their lies, yet not but that justice prece­dētly did in the right of Gods glory, passe to immediate exe­cution on those Apostat Angels, and by their murthering of Adam, Gods justice from thence did su­p [...]rabound upon them by Gods giving way to them to bruise the heele of Christ in the aggravation of their malice, so tha [...] [...]hey we [...]e not o [...]ly [...]clu­ded Angels glo­ry at the [...] but sh [...]ll d [...]w upon themselves the lat [...]tude of Gods Attributes, glo­rious in wisdom power, and his i [...]efull justice to all eternity, whē God shall loose their chaines of darknesse by which they are reserved unto that day, at the remembrance whereof they tremble. by his Justice according to the Covenant, the naturall perfections of the Creatures, toge­ther [Page 13] with man in his pure Naturalls, for wages to Adams worke should have received a quickning Spirit, and man in the perfection of faith; So travailing together towards their celestiall perfections. 2. And Satans lyes (by beliefe of Gods truth nullified, and consequently Satan most just­ly condemned, for a lyer, and murtherer of mankinde, the destroyer of all the works of God, and adjudged for a most impudent blasphemer of God, and all this would immedi­atly have followed upon Adams perfect repelling of Satans temptations.

For the Justice of the Covenant was expresse, for im­mediate execution, even the same day and minute, for in the day thou eatest thereof thou shalt surely die the death. Gen. 2.17.

Againe, a second reason is drawn from the nature of the Covenant, which was for good and evill, therefore no mid­dle Estate, but good or evill immediatly, even as upon A­dams offence, judgement passed upon all to condemnation: So on the contrary, if Adam had obeyed the Rule of the Co­venant, there would have bin produced a posterity through all Generations, ascending successefully to the Elect An­gells in Angelicall glory in perfect union, in soule and bo­dy, for the Couenant was for all mankinde alike in good.

But it may be objected, mans body in its pure naturalls, being but flesh and blood, Object. in an Elementary compound could neither ascend nor be able to inherit the spirituall Glory sutable to the nature of Angells, so powerfully glo­rious, therefore that Angelicall glory was not intended in the Covenant.

Although mans naturall body could not inhabit that Kingdome as St. Paul affirmes, 1 Cor. 15.50. Answere. yet that body naturall made a spirituall body, is a powerfull body as St. Paul affirmes. 1 Cor. 15.43. And therefore it could both ascend and inherit with Angells; for if Adam had [...]ept the negative Rule of the Covenant as is declared, then as in the perfection of nature, he was made a living Soule, so in the justice of the Covenant, God would have made him to his posteritie a quickening Spirit, not only in the perfection of Faith, living a spirituall life in his pure Naturalls, but would also have quickened his naturall Elementary bo­dy, with a spirituall Nature, powerfull to ascend and inhe­rit the glory of Angells, successively to the last man that should live on the Farth; but now in the second Adam one­ly, [Page 14] is this twofold quickening Spirit found, who only is the Resurrection and the life of man, as St. Paul affirmes 1 Cor. 15.45.

Object. But it may be further objected, the second Adams body and soule were seperated, and his body raised from the grave, not a spirituall, but a naturall body of flesh and blood, therefore mans naturall body of flesh and blood, doth inherit the Kingdome of God in the glory of Angells.

The second Adam must be considered as a sinner, not in his nature, Answere. nor an actuall transgressor, but imputatively a sinner, for he was so made sin for us, that we might be made the righteousnesse of God, given us imputatively in him.

But if the first Adam had kept the Covenant, then no sin; therefore no separation of God from him, or the soule from God which was his death, nor of Soule from Body, which was but the shadow of death, but he should have ascended in perfect union of love, naturall and supernaturall to God and his Neighbour, in the perfect union of Soule & Body, and should have knowne no separation in either, for their bodies should have been made spirituall by a change, as shall all mens which shall be found living at the generall judgement of the second Adam, as Saint Paul affirmes 1 Cor. 15.33.

2 As for Christs body being raised a naturall body of flesh and blood, and continued so forty daies on earth: it was for a speciall end, that his body was detained from being glori­fied that space, namely to be a firme object of Faith, even to mens senses to confirme beliefe in them, that Hee was Hee, that had fulfilled all righteousnesse for the restauration of the world, that he might say to doubting Thomas and truly to [...] reach hither thy finger and behold my hands, and reach hither thy hand and thrust it into my side, and be not f [...]ithlesse, but believe; and therefore to this purpose he shew'd himselfe to five hundred Brethren at once. Iohn 20.27. Lu. 24.39.

But that touch which hee propounded to Thomas, hee de­nyed to Mary, saying, touch me not, and gives her this as a rea­son why she must not touch him, namely, because hee was not ascended to his Father: implying by his speeches to these two, Thomas and Mary.

First, that to man doubting the truth of him, as the object of justification, the touch of his crucified body was a helpe.

Secondly, to Faith confirmed in his Resurrection, as was [Page 15] Maries, his body spiritualized andChrist body being now made a spirituall body Essentially con­sidered, and not a body of flesh and blood, then how can that be true, that he wil come in the flesh and raigne in this Elemen­tary world, 1000 yeares? glorified by his Ascen­tion, was its most proper object of beliefe, Ioh. 20 17. Col. 3.1.

Yet I do not meane, that the glorious body of Christ is, or that mans body should have bin, nor shall be made a meer Spirit, as is the reasonable Soules of mankinde; but I meane, that the Lord Iesus Christ is, and mans body shall be changed into a Nature farre nearer the nature of the rea­sonable Soule, then it was created, or now is, yet a body still, and every man his own body, but every way more a­ble to answere the righteous desires and motions of the rea­sonable Soule much like the Angells which immediatly accord to doe Gods will to his eternall praise and glory.

Againe, as concerning the creation, I doe not meane, that it should have bin, if the first Adam had stood, nor now shall be by the second Adams fulfilling the same Covenant and more be made so spirituall a Nature, as are the highest Heavens, the most immediate expressions that shadowed forth the Divine glory, to men or Angels; but I meane, it should have bin and shall be partaker of the same gene­rall nature, supernaturallized, as shall be the bodies of mankinde in some degree. But if Adam had kept the Co­venant, then it should not growingly have travailed, as now it doth, to be delivered from the bondage of corrup­tion, into the glorious liberty of the Sonnes of God, for then because no sinne, no corruption or vanit [...], but in its naturall perfections together with mankinde in his pure Naturalls, it should have more sweetly travailed to its su­percelestiall perfections.

And so to Man it should have bin as the Suburbs of the Celestiall glory but now as must mans Body,As mans ele­mentary body shal be changed into a spirituall body, so shall the elementary bodies of the terrestriall and and caelestiall Globes, be chā ­ged into a spi­rituall nature, and thus much of the glorious libertie of the Sonnes of God shall this uni­verse be partak­ers of. so it must be changed, as saith the Text, Thou shalt change them, and they shall be changed; that is, as saith Saint Peter, into a new Hea­ven, and a new Earth, wherein dwelleth righteousnesse, implying, it shall then no more detaine man evill or unrighteous, or Divells, as now it doth, but as it was made for man righ­teous in perfection of the Creation, and ordayned by the Covenant to a supernaturall perfection, with man superna­turally righteous, in the improvement of the Covenant, so it now shall be againe by the second Adam, restored to the glorious liberty of the Children of God as Saint Paul af­firmes, it travailes untill now. Rom. 8.21, 22, 23, 33. So much for the fourth point namely, what is the issue or intended end, of Gods Covenant with the first Adam?

Here observe,

First as God shaddowed out himselfe to mans percei­vanceOr these sha­dowes may be called discove­ries or light, because the Apostle gives this definition, that that which manifesteth is light, Eph. 5.13.. 1. by the perfection of the Creation. 2. by the supernaturall prefiguration of the Covenant. 3. and will in the glory of the elect Angells, by the most immediate expressions of his essentiall perfection, whence observe.

That Gods essentiall glory, essentially considered is un­perceiveable by men and Angells, and only knowne to himselfe: and the ground is by reason of that vast distance that is betweene an infinite Essence, and creatures that are at best but finite.

But yet further observe, that so farre forth as God doth expressively manifest himselfe to men and Angells, by ob­jects sutable to their apprehensions, so farre forth he is to them an object of Love, and most tranquill Consolation; and so farre forth as he appeares, such a good, and much more then they can comprehend, so farre forth he is to men and Angels, an object of divine worship and adoration; but on the contrary, so farre as God doth shadow out him­selfe to men and Angels in objects proceeding against them, and contrary to them and more then their apprehen­sions can comprehend, so farreforth he is to men and Angels, an object of dolor, dread, and ever sinking desperation.

Secondly, observe, that in either Estate Adam could not convey to his posterity, more then what himselfe enjoyed, therefore, as in his second Estate by Covenant, hee could not convey his naturall perfections alone, if he had kept Covenant, but both naturall and supernaturall joyntly to­gether, because then his naturall holinesse was a means by improvement to a supernaturall end.

So also in his first estate of the perfection of the creation, he could not convey to his posterity the supernaturall good joyntly, but hisThe law of nature properly so called, never was since the fall in any man in it's pure na­turals, but only in the second Adam, there­fore now to re­ferre any thing well done by men to the st ength of their pure naturals is a grosse mis­take. pure naturals alone: For before hee was put in the prefiguration of the Garden, his naturall holi­nesse and righteousnesse were alone, and not by Gods Or­dinance related a meanes to a supernaturall end; but on the contrary, by his transgressing the covenant, hee had power to conve [...] the losse of both of meanes and end, not onely the losse of right and possession in the know­ledge of all good both naturall and supernaturall things either in faith or fruition with Angels, but also by force of Gods justice in the Covenant to convey the knowledge of [Page 17] evill, every way equivalent in evill to all the foresaid good.

But this evill was Adams third estate, namely, his fall, which is the next ground to be handled.

So much for the second ground.

CHAP. III. Opening the State of the world by Adams fall.

AS the fall of Adam extended to himselfe, and to all his posterity, Rom. 5.12. so it brought him and his posterity from the highest spireThe infinite God bound himselfe for A­dams further as­sistance, accord­ing as he did ap­ply his personal perfections by the rules of the Covenant, and the reasons why hee did not so, see from pag. 17. to pag. 20. and in cap. 12. of the knowledge of God, to the deepest gulfe of the knowledge of evill.

And whereas both are referred to the knowledge which is in man; the reason is, because man is most capable of his highest felicity, or of his deepest misery, onely by his knowable powers, which was also implyed in this, that the tree of triall was called the tree of knowledge of good and evill.

But here may be demanded, what Adam and wee his po­sterity lost, and what we lost not, and what wee found by his fall. Quest.

First, we lost the perfection of the whole creation wholly. Answ.

Secondly, we lost the garden of Eden, as it was an object of faith, the figure of the felicity of Angels.

Thirdly, we lost totally our pure naturals, that is, the perfection of both Tables of the Law, as containing our righteousnesse and holinesse, the most expresse Image of God by creation.

Fourthly, wee lost the beginning of our supernaturall righteousnesse and holinesse contained in the institution of the Covenant for we lost that estate of faith.

Wee lost the ultimate perfection of supernaturall holi­nesse by which we should enjoy God in his most immedi­ate 5 expressions of his essentiall perfections in the glory of Angels; and in a word, we lost all the good of this world, and that to come.

Secondly, that which we lost not, in briefe was this:

1 First we lost not the being of this creation, but the bles­sednesse of it.

2 We lost not the Essence of our reasonable soules, nor their essentiall faculties; as memory, conscience, will, and un­derstanding, for all these remaine in men under eternall death.

3 Wee lost not a body proper to our kind, nor a personall union of both soule and body together; for these, men also have under eternall damnation.

So much for what we lost, and what we lost not.

Quest. But what found wee by our fall in Adams transgession?

Answere. We found the knowledge of evill; as first the evill of transgression: secondly the evill of punishment, and of the evill of transgression, the first root of bitternesse, did arise from Adams remissenesse of this second state contained in the condition of the Covenant; and this appeares by his sinne of omission, which brought on his sinne of com­mission, generally in two things, but particularly in six things.

1 First his eating the fruits of this plantation generally by Gods more speciall appointment, as a meanes to bring him to an higher end then did his food in the perfection of the creation how could he then have omitted this generall help to that supernaturall end, if hee had not beene rem [...]sse of the conditions comprised in the Covenant?

2 Secondly, this Garden being so sequestred from all the terrestriall globe and in plants for pleasantnesse, transplen­dently surmounting all the terrestriall globe prefiguring generally to Adams faith, the pleasures and felicity of Angels, how could he then have omitted this universall help, if he had not beene remisse of the conditions comprised in the Covenant? So much for these in generall.

1 Againe, more particularly; first his worke assigned him by Divine institution to dresse and keepe this choyce part of the whole creation by the worke of his fingers prefigu­ring unto him, that the perfection of the creation depended on his worke in the Covenant for good and evill.

And how could he then omit this prefiguration for a help, if he had not bin remisse by a sleepy faith in this particular.

2 Secondly, when he looked on the tree of life, in it's flou­rishing perfections in all the branches thereof, as prefigu­ring [Page 19] to him his naturall branches or off-spring, depended on him in the worke of the Covenant for celestiall felicity, how could he then have omitted this helpe to lead his faith to the negative rule of the Covenant, if he had not beene re­misse in this particular?

Thirdly he knowing all the fruits of the trees in the Gar­den 3 his, to eate without restraint, excepting this one tree of good and evill, how therefore could hee omit the deniall of himselfe, this one thing to attaine the good comprised in the Covenant, if hee had not beene remisse in this par­ticular?

God threatning him most expressely with death, yea, a 4 most certaine death, if he did not abstaine from eating that forbidden fruit, how then could hee omit this helpe to re­pell Satans assault, by whom or by what mean [...]s soever sug­gested to avoid so dangerous a consequence, if hee had not beene remisse of the conditions of the Covenant?

His eyes seeing that River comming in but one way into 5 the Garden, yet divided into foure in that Paradise of plea­sure, and thence issuing it's chrystall streames of waters of life as from the Throne of God, downe the terrestriall globe foure wayes, prefiguring to him the good comprised in the Covenant, as running downe from Gods most righ­teous justice to his posterity throughout all generations, for his glorifying Gods truth and faithfulnesse by denying the fruit of this forbidden tree, how could hee then omit this as a helpe, to set his faith on worke, if he had not beene remisse of the good comprised in the Covenant?

When his eyes beheld this tree of Knowledge of good 6 and evill, or the fruit of it, how could he omit to set his faith on worke, to feed his soule with it's signification, of the good, if hee did abstaine? or a fall into the contrary evill, if he did eate; and how durst he feed his body with this fruit, to the ruine of him and all the world, and his posterity, if hee had not beene remisse of all comprised in the conditirn of the Covenant.

Now, as Adams remissenesse brought on this sinne of omission, so his sin of omission brought on his sin of com­mission, namely, the eating of the forbidden fruit; for when the divell in the Serpent told them, saying, yee shall not die at all; and also that their obedience to Gods comman­dement, denying themselves that fruit, was the onely thing [Page 20] that kept them from having their eyes opened to be as Gods, to know good and evill, thereupon the Woman seeing the Tree, and that the fruit was good for food (saith the Text) and that it w [...]s pleasant to the eye, and a Tree to be desired, to make one wise, Gen. 3.16 Shee tooke the fruit thereof, and did eat, and gave it to her Husband also, and hee did eate to Gods great dishonour, esteeming his truth as false, and God himselfe to them as a meere imposture, and so magnified Satan as faithfull, beleeving his lyes for truth, because they imbraced them with a plenary consent, and thereby they ventured the world, their posterity and them­selves, upon his lies, and so became the Generation and Offspring of reprobate Divells, for it was with them now, as it was with the Divells; as the Angels became Divells not by change of their Essence, but by change of their o­perations, not abiding in the truth; so this made them and usAnd as we a [...]e p [...]rtakers of the dia [...]olicall na­ture, by union with his will, & ope [...]ations, as I [...]hn 8.44. so on the contrary, are we partak­ers of the divine nature, not es­sentially, but by the union of our will with his word, by which we fly the cor­ruptions that are in the world through lust. 2 Pete 1.4. & 17. Iohn. 17.21.22, 23. as Divells, by full amity to Satans will, and enmity to God, in beliefe of Satans li [...]s. And thus was this sinne finished.

And so much for the first branch, namely, The evill of Adams transgression.

Secondly, the evill of punishment followes, yet not evill punishment, because it was just, and therefore good, and just because according to the equall Ballance of the con­ditions of the Covenant that was good or evill, as Adam did obey, or disobey, and therefore because Adam transgressed the Covenant justice now required these particulars.

First, the extinguishing the perfections of the Creation from us, because it was dependant on Adams worke in the Covenant and hee by eating the forbidden fruite denyed its perfection, therefore it to him in justice must not only be stript of a [...]l perfections but on the contrary by Gods power turned into defections, crosse operations and hideous re­presentations to mans to [...]turous torment, as the first fruits of his remote damnation, because th s was the contra­ry evill.

In this third [...]tate, man was more deepely dead in sinnes and trespasses, then hee can be in this world in his fourth Estate although hee be twice dead and pluckt up by the roots.Secondly, under this dreadfull Estate. Justice now re­quired, that in it, be that could of stones tell how to raise Children to Abraham, should finde a way to raise a Poste­rity of A [...]a [...], which to the last of man kinde must have b [...]n produced in conceptions, births, breedings, d [...]spositions, and operations totally evill, like the generations of Ser­pents, [Page 21] yea as reprobate Divells; for if all must have bin e­quivalently contrary in evill to the precedent good, as we see it must, therefore so in this particular.

Thirdly, as the prefiguration of the Plantation, was the most immediate meanes to leade man by Faith to his high­est 3 end in eternall felicity, Justice requireth contrarily, that now th [...]s Plantation must be turned into the most cer­taine demonstration within the confines of the creation of our full terminating in eternall tortures to all eternity.

As Adam by refusing Gods truth, refused the place and fel­lowship 4 of Glory with the elect Angells, by choosing Sa­tans he, so on the contrary, Justice now required, that he and his posterity must descend successively to the place pre­pared for the Divell and his Angells, in fellowship with them, as to our last and everlasting Habitations;Mat. 25.41. for now all man-kinde and Divells were in Reprobation.

As the Latitude of Gods glorious Attributes, are display­ed 5 in [...]aking, shaping and creating the supercelestiall Hea­ven of Heavens, to be the most immediate expressions, which demonstrate the glory of Gods Essentiall perfections to the ultimate felicity that men or Angells can be capable of: On the contrary of this place for Torment, Justice re­quired, that the Latitude of Gods Attributes glorious in power, and wisdome, must be stretcht out at as equall a distance, to make, shape or create this place with most dreadfull visions of the Almighty, in the most torturing torments, that the nature of Divells or mans body (made spirituall) can be capable of, for a Spirituall body is not a body glorified, no more then to be a Spirit, but it is power­fully capable to inherit the glory of Angells, or the misery of Divells, to which we all should have descended, none excepted for the Covenant was for al and al alike, therefore in this vast depth of Gods pure justice, we must ever have bin sinking in despaire, never to come to the bottome there­of, for the wrath of God must have bin feeding it, as with Rivers of fire and brimstone to our tor [...]urous torments to all eternity; therefore endlesse, easelesse, remedilesse, in darknesse never seeing light. Esay 30.33.

Againe, mans conscience beholding the evill of his sinne, how easily, really, certainly hee might once not only have avo [...]ded this torment, but on the contrary might have at­tained to the height of all felicity to all eternity.

This worme would to Adam, and will (to all men which will needs be perishing) be ever gnawing with griefe and never cease; and so all man-kinde should hereditarily (throughout all generations discend, as travailing together to the foresaid place of their ultimate miserie, and infelicity with this Creation, as stript of its precedent perfections, in­to crosse defections and operations, &c.

Yet man not then sunke downe to his ultimate misery, by Separation of his Body from his Soule, as now man doth, but in a personall union both of body and Soule to­gether.

For the justice of the Covenant could not admit so much rest to mans Body, as to sleepe in the dust, nor any time of respit of execution for a day to come to judge the world, bu [...] immediate execution was to passe according to judge­ment, In the day [...]hou eatest thereof, thou shalt die the death. But this Judgement pass'd not to execution according to justice, because that as by the offence of one, judgement passed upon all men to condemnation,Rom. 5.16. even so by the righ­teousnesse of one, the free guift came upon all men to the justification of life.

And so we are come to Adam and our fourth Estate, in the restauration of the world by Redemption in the second Adam; and that is the next generall ground to be handled.

Observation.If this dreadfull judgement was not executed, as most cer­tainly it was not; then here observe, that for Adams offence or evill of sinne in transgressing the Covenant by eating the forbidden fruite, not one of man-kinde was ever damned, or ever shall be, because of the second Adams righteousnesse, interposing that judgement by Gods guift imputed to all man-kinde, as will more appeare in the next Chapter.

Observation.Although man-kind was so dead,As is described in Cap. 3. yet no man but Adam and Eve in the justice of the Covenant, was individu­ally so dead, but radically, all men was so dead, and that two waies, as first in their loynes, as in our naturall roote, but this was not properly it, from whence we came to be totally evill as the Devills, as is described, for this Estate simply considered propounded us no evill but good only, as is proved: Secondly, that wherein they were our most pro­per roote in this point, was the Covenant, for in that God propounded for us evill aswell as good, and from this ground came our evill, in which we might and did become [Page 23] so deservedly, deeply dead in sinnes and trespasses: but be­cause Chri [...]t tooke off the execution of that judgement, there­fore although we were deservedly radically so dead, yet therefore neither radically inherently so, neither individu­allyThat is not to­tally according to justice in nei­ther. so, therefore praise to God ever in him, and for him, Amen.

CHAP. IIII. Of the fourth estate of Adam and all man-kinde, under the second Adams Restau­ration.

IN this Estate is handled six points, whereof five are fi­nished in this Chapter, but the sixt point is handled in the eight ensuing Chapters.

The first is, that the Lord Iesus Christ is the second Adam.

2. That God appointed him so to be, before the world was.

3. That in that very point of time that Adam failed in the worke the Covenant, the Lord Iesus (the second Adam) first entred upon the worke of the Covenant.

4. That by the same entrance, he removed for ever, that judgement which passed upon all men to condemnation, and therefore it never proceeded to execution.

5. By him also the world, together with all man-kinde, was estated to goe on travailing towards that perfection which by Adams fall it l [...]st

6. That in this fourth State, the proceedings of God is equally alike intended, and extended to all man-kinde, for eternall life and death without respect of persons.

That the Lord Iesus was the second Adam. Saint Paul speak­eth expressely, for (saith hee) the first man Adam was made a living Soule, the second man Adam was made a quickening Spirit: The first was of the Earth, Earthly, the second was the Lord from Heaven.

And the same Apostle saith further, as by one man came death, by man came also the All mankinde first had a de­pendance on the first Adam, hee being a publike person by Cove­nant, whence all fell in him, so also on the se­cond Adam did all mankinde depend to be raised from that fall, and so were all, and there­fore non perish­ed for Adams transgression, so shall all be rai­sed by him out of the dust, they first which by Faith have submitted to re­ceive life in Gods guift of Christs righte­ousnesse, shall rise to eternall felicity, and they which re­fuse so to submit, shall be raised by him to per­petuall shame. Resurrection of the dead, for as in [Page 24] Adam all die, even so by Christ shall all be made alive, but every man in his owne order, &c. 1 Cor. 15.

Againe saith hee, If by one mans transgression death raigned, by one, much more they which receive abundance of grace, and of the free guift of righteousnesse, shall raigne in life by one Jesus Christ. Therefore as by the offence of one, judgement, came upon all men to condemnation, even so by the righteousnesse of one, the free guift came upon all to the justification of life: for as by one mans disobedi­ence, many were made sinners, so by t [...]e obedience of one shall many be made righteous. Rom. 5.17 18, 19. Therefore Christ was the second Adam.

2 He was appointed by God so to be before the world was, for St. Paul affirmes that that felicitie which was lost, and which men now or ever hereafter shall attaine unto, was appointed with him for them by God before the world was, Titus 1.5. Ephe. 1.4. 2 Tim. 1.9.

Againe saith Wisdome, or Christ of himselfe, The Lord pos­sessed me in the beginning of his way; before his workes of old was I set up from everlasting, from the beginning before ever the Earth was. Prov. 8 22.

Againe, Christ pray'd his Father to glorifie him, by his assistance in the worke of the Restauration of the world, to attain the glory hee had with him before the world was. Iohn 17.1, 2, 3, 4. &c.

Againe, Saint Peter saith, Our Redeemer was a Lamb, with­out blem [...]sh or spot, who verily was fore-ordained before the Foun­dation of the world, but was manifested in these last times for you. 1 Pet 1.19.20.

And the ground of God his revealing to the world, that he did fore-appoint Christ before the world was to this worke, was not only to give us to understand, that in him hee worketh all things after the councell of his will, but also that we should know by his mercifull appointment he stood ready, as the Ram in the Bush, to save Isaac from his Fathers executing knife, as the Male-Lambe without spot, to take off that most dangerous judgement, which was to passe to execution, immediatly to the worlds unrecovera­ble misery, for Adam his transgressing the Covenant (mans misery being Gods opportunity) for in the Mount will the Lord be se ne. Gen. 22.13. & 14 verses.

3 That in that very point of time, wherein Adam failed, in performing the worke of the Covenant, the Lord Iesus Christ [Page 25] theC [...]ist was not the second man by naturall production, and so the second Adam; for if so, then must Ca [...] have beene the second Adam, therefore Christ was the second Adam, beause he immediately followed the first Adam in the work of the Covenant to the restaurati­on of the falne world. second Adam, then first entred the worke of the Cove­nant, although Saint Peter tels them to whom he wrote his Epistle, that Christ was manifested in the last times for them, yet Christ the second Adam in this worke was ma­nifested by God in a figure the same houre that Adam fell, which is implicitly expressed in the new Testament; for, saith the Text, Then they sought to take him (meaning the Lord Christ) but no man laid held on him, saith the Text; and gives this to be the Reason, because his houre was not yet come, Joh. 7.30. So also himselfe saith, the houre is come, Mark. 14.41.

Againe, and the very houre in which he did finish all righteousnesse by the expiration of his life, as a satis­factory sacrifice to Divine justice, as the Lambe of God, is expresly set downe to be the sixth day of the weeke, and ninth houre of that day, implying this was the day of the week, and houre of that day in which he first in the Lambs blood did render up his life figuratively, then in the type, and now in the truth, the one answering the other in the cir­cumstance of time in the agreeablenesse of the type with the antitype. And therefore rightly doth Saint Iohn take it for granted, that Christ was the Lambe slaine from the beginning of the world, Rev. 13.8. For the world received that sixth day a threefold beginning:

The first was the spire of perfection by creation.

Secondly, the world received the beginning of superna­turall perfection, founded in the covenant with Adam.

When all being lost by Adams fall, the foundation for re­covery 3 of all, was laid in the second Adams worke of the Covenan [...], the same sixth day and ninth houre of the same day, and therefore hee was the Lambe slaine in the begin­ning; for to God and to faith the worke of a perfect rest was then finished by Christ from the foundation of the world, although unbelieving man enters not this rest, nei­ther by faith here, nor by fruition hereafter, as Heb. 4.

Again, the unconceiveable danger required, that Christ as the second Adam in the Lambs blood, must enter the worke in that minute that Adam fell, otherwise justice must have proceeded immediatly to bring the judgement past to con­demnation to an unconceiveable execution, therefore hee entred the worke of the Coven [...]nt the same minute th [...]t Adam fell, rendring his dearest life to Divine justice figu­ratively in the blood of the Lamb as slaine from the begin­ning [Page 26] of the foundation of the world, Revelat. 13. vers. 8.

Againe, he onely and alone in that point of time, did un­dertake this worke, because hee onely and alone, was the spotlesse Lambe, or the sinlesse man, in that figure, and therefore onely and alone fit for that worke.

Again he only and alone, was the lamb of God personal­ly God-man in this figure: therefore he only and alone, fitly able under flames of scorching wrath, to undertake the satis­faction of the justice of the Covenant, by perfect flames of burning love in his pure naturalls, as a meanes by love su­pernaturall, to attaine the supercelestiall felicity of the glory of Angells by taking upon him the imputed guilt of Adams sin, and that dreadfull execution which immediately must have past for the same. So much for the third point.

4 That by Christ his undertaking the worke of the Cove­nant, hee removed for ever the judgement which passed on all men to condemnation, and therefore it never passed to execution, not so much as to any one mans damnation for Adams transgression.

For Christ no sooner undertooke to answer the justice of the Covenant in the type but in stead of immediate exe­cution, God in Christ manifested himselfe, reconciling the world to himselfe, not imputing their sinne, seeking to save that which was lost, saying to Adam, Where art thou? What hast thou done? &c. Gen. 3. verse 9.

2 Secondly, and that hee was so reconciling is more ma­nifest in the 15. verse. For God having cursed the Serpent, hee then manifested the deliverance by Christ, saying to Satan in the Serpent, I will put enmity betweene thee and the woman, and betweene her seed and thy seed, it shall breake thy head, and thou shalt bruise his heele.

Thirdly, whereas the justice of the Covenant required, the production of all mankind unnaturally, from crosse operations in the powers of the whole creation, as is de­scribed, Chapt. 3. yet now comes God and gives us a natu­rall production of all mankinde, by a mercifull promise in a two-fold respect.

1 First, to the seed of the woman with no promise of ad­dition of sorrow to his conception or production, that is Christ, as the first in nature borne from the dead fall of Adam, of every creature restoring Gods Image in all, Gen. 3.15. Col. 1.15.16, 17, 18, 19.

Secondly, a promise of a naturall conception and pro­duction 2 of all mankinde, but with the addition of the taste of sower herbes of sorrow; for un [...]o the woman he said, I will greatly increase thy sorrow and thy conception, In sorrow shalt thou bring forth thy children, verse 16.

Fourthly, justice from the Covenant required mans per­sonall 4 support from the power of God, in the torturous powers of the Universe.

But now God gives a nutrimentall support by food na­turall, and onely with a taste of the sowre herbs of sor­row, Gen. 3.17. For unto the man, saith God, because thou hast harkened unto the voyce of thy wife, and hast eaten of the tree which I commanded, saying, Thou shalt not eat of it, but saith not in the words of the Covenant, thou shalt certainly die the death, but saith onely this, Cursed is the earth for thy sake, in sorrow shalt thou eate of it all the dayes of thy life, &c.

Fifthly, the justice of the Covenant admitted no separation 5 of soule and body, but our descent to our deepest torment, must have bin in personall union of soule & body together.

But now there is a separation, and mans body hath a time of rest in the dust: this is implyed in this Text, Dust thou art, and to dust thou shalt returne againe.

And now put all this sorrow together, and then it is no more but this, Even sowre herbs for man to relish his sweet mercy in the Lambe of God by whom hee passeth over all his wrath, for Adams transgression, by which we were un­recoverably rejected and reprobated with divels from God by the justice of the Covenant: but according as God fore­appointed Christ, and chose us in him before the foundation of the world, that wee should be holy, and without blame before him in love; so hee elected us in his beloved, from reprobate divels, with whom in justice wee were to re­maine. But because this deepe mysterie is wrapt up in that of Genes 3.15. and Rom. 5 18. therefore I will briefly open these two Texts, before I passe to the fifth point. viz. Unto Satan he said. I will put enmity between thee and the woman, and betweene thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heele.

And whereas God saith to the Divell I will put enmity be­tween 1 thee & the woman is first implyed that God only could, as the case then stood, produce this enmity in this word I.

Secondly that his will was resolved so to doe, in this 2 word. I w ll.

That the Divell formerly conceived, if he could but get the woman into amity by beliefe of his lies, then the justice of the Covenant would not admit to dissolve that amity, much lesse to put enmity: but to Satan, saith God, I will put enmity betweene thee and the woman.

Now, here ariseth a three-fold quere: first, what is meant by this word put: secondly, what is meant by this word enmity: thirdly, what is meant by this word woman:

First, this word put implyeth this that by divine Justice, all righteousnesse and holinesse, naturall, or supernaturall, to the least disposition in either, was lost and gone by the fall of [...]dam, and left in the contrary evill; Therefore (in mercy) comes God, and saith, I will put, (that is) I willThis gracious and mercifull infusion, is only that that since the fall doth originally bend the nature of man towards his ultimate fe­licity by Ch [...]ist, yet although it doth so bend nature, it is not therefore the Law of na­ture prope [...]ly so called fo [...] what that is is described, cap. 1. Iohn 1.4.9. infuse some disposition into mans spirit towards mee in Christ, in whom I have chosen them.

Or by this word, put, I will write or imprint some prin­ciples, which shall dispose man to my Law in Christ the second Adam, in whom is life, who is the life of men, and enlightneth every man which commeth into this world, and in a word, God in Christ now put into the universall nature of man, the effect of the Law written in his heart, from whence he doth by nature the things contained in the Law of Christ and that it is the Law of ChristSee in cap. 4. and in cap. 6.. And the truth is the naturall force of this infusion being by man im­proved, he having not the written Oracle of God, it will terminate in the circumcision of mans heart, as is clearely proved in the seventh Chapter following: Secondly, and an­swerably as there is any disposition of the law in mans heart, tending towards God by Christ, answerably the same tends to this enmity with Satan but more, as the same disposition is reduced to act towards God, according to truth; for the same disposition is enmity to Satan even as the Amity of this world is enmity with God, so amity with God is enmity with Satan; and in a word, this infu­sion is most properly this enmity with Satan, when it comes to the degree of faith, actually to receive Christ his imputative righteousnesse, as Gods gift to salvation, and his rule for imitation.

Thirdly, by Woman in this Text is not meant womans individuall person restrictively but this word Woman, is the woman collectively meant, as drawing all mankinde in Adams transgression, into condemnation; for example, [Page 29] in the 16. Verse, when God said to the Woman, I will great­ly increase thy sorrowes and thy conceptions, in sor [...]ow shalt thou bring forth children.

Here by Woman hee speakes Relatively, as to all women which shall conceive and bring forth, and of all man­kind which shall be conceived and borne; so is this word Woman collectively in this Text, to be understood of all mankind, implying, that this amity by internall disposition to God in Christ, was by God infused universally into the nature of mankinde, to descend hereditarily in their natu­rall conceptions, whereas in justice, none was left before in the fall, but contrary dispositions to evill.

Secondly, in the next word, God saith to Satan, and be­tweene thy seed and her seed, and because the Text saith not onely, I will put enmity See this point cleared to Ob­jection 10. in cap. 12. betweene thee and the woman, here is a further matter implyed.

First, by this word Seed, what seed soever it was, it was certainly the seed of the Divell, conteined in this word, thy seed, and in a word, this seed was the foresaid disposi­tions and mans acquired operations, which entred origi­nally into the nature of man, by Adams sinne totally and eternally, to remaine according to the justice of the Cove­nant, as is declared, Chapt. 3.

And because in this Text God calls it by the name of a seed, it further implyes, that by Christs answering of the justice of the Covenant, in the blood of the Lambe, the na­ture of Divells (namely originall sinne) in the nature of man is by grace reduced but to a seed; and it must needs be so, because Gods foresaid infusion did imprint the prin­ciples of amity to himselfe.

And therefore from this ground onely mankinde now is conceived and borne, but with the seed of originall sinne, and not divels, totally and eternally, as justice required; and this is the onely ground, why men are in naturall dis­positions better than divels.

Againe, by this word her seed, is implicitly meant. Christ, the second Adam in one nature, and essentially; the one God and second person in the sacred Essence: and also in his other nature, the nature of all mankinde in the Womans seed; and in a word, here is meant his personall union, as God-man, by this restriction, her seed, not of seeds as of many, but of one which is Christ, Gal 3.

Againe this word (and) relates the precedent words, Put and enmity, to Christ also, to be betweene the Serpent and him, for as I noted before, that the promise of his concepti­on, was without the promise of addition of the tast of sor­row, so also this word, put, as related to him, implies his conception and birth, not only without the internall prin­ciple of originall sinne, but also that his conception and birth was in its pure naturalls, totally disposed to righte­ousnesse and holynesse, in all perfections, for his Mother being overshaddowed, by the holy Ghost, by which God put this enmity in Christ.

This Seed therefore which was borne, was called a holy thing, and so enmity in a superlative sense; I will put enmity betweene thy seed and her seed: but here note, that that Amity with God, which was enmity to Satan, which was put in­to all mankinde by infusion, and into Christs humane na­ture, more then miraculously, was in the generall nature one and the same disposition: for as Christ is pittifull, so mankinde is naturally inclined to pitty; likewise as Christ is mercifull, so mankinde is naturally inclined to mercy; and as Christ worshiped God purely, so mankinde is in­clined to worship a Deity, &c.

Yet in another respect farre different, for that in men there alwaies remaines some seed of the Serpent, at best in this life, and therefore perfect but in part but the perfections in Christ from his conception to his expiration of his life, was in all the degrees of naturall righteousnesse and holy­nesse, a meanes by Faith and love supernaturall, witnes­sing the truth of God against Satans lyes, or Serpentine seed in men or Divells, dissolving the works of Satan, all com­prehended in these words, It shall breake thy head, as will ap­peare in the eight Chapter.

Againe, in the third place, to the Serpent saith God, thou shalt bruise his heele, and in this point Christ is considerable in a foure fold respect.

First, as him in whom God electedNote that this universall ele­ction is ground­ed upon the meere favoura­ble mercy of God, so is also that second ele­ction or prede­stination in the beginning of the 6. Chap. from reprobate Di­vells, all mankinde to grace and glory, when in the justice of the Covenant, all stood rejected and reprobated from him with Divells to the contrary evill, as before is proved. Yet as God then left them, and chose us in Christ from them; so by him then were all men saved from the impu­tative damnation of Adams transgression: wherefore in this [Page 31] respect, all mankinde is the heele of Christ in this relation. But from this relation Satan drawes us in our remisse­nesse, by lying vanities to forsake our own mercies, and so to perish, not for Adams transgression, but for our owne, against this grace in Christ, and so are bruised by Satan, for thou shall bruise his heele.

Secondly, as God is the Saviour of all men from Adams imputative damnation, so more especially hee is the Saviour of them that beleeve, and that in two respects.

First, by pardoning their owne personall transgressions, against this universall mercy.

Secondly, by estating them in that eternall life by Faith in Christ, which they lost by their owne sinne, and in Adams, for saith Christ, he that beleeveth in me, hath eternall life, and is past from death unto life: And because these men by beliefe of truth, set to their Seales that God is true in his guift of Christ and his righteousnesse imputed, and in the perfecti­on of parts in some degree of inherent righteousnesse, wit­nesse Gods truth against Satans lies, or lying vanities; Therefore Satan by tentations, and other envyous opera­tions, as by Cain to Abell, doth bruise this heele of Christ, or but his heele, for this company of the Faithfull here Mili­tant in comparison of that with Christ triumphing in hea­venly glory, is but the heele of Christ, and thou shalt bruise his heele.

Thirdly, because the second Adam did apply all the power of his pure Naturalls of holinesse, and righteousnesse, a meanes witnessing Gods word of truth for good, and e­vill, opposing Satans lyes: therefore Satan by himselfe, or men adhering to him, did by envious operations (as he did by Cain to Abel) crush Christ himselfe, yet it did not ex­tinguish his Faith and love to God and his Neighbour in the least degree, but drew it out the more, as in due place it will appeare.

Yet all these envious operations, being but extended to the affliction of his body and soule, being his nature hu­mane, the lowest nature in his Sacred Person, therefore it was but his heele, as it was foretold, thou shalt bruise his heele.

Fourthly againe, as if God should say to Satan, true it is, that in the first Adams faithlesse fall from me, thou didst devour all, both heele, body and head but against this the second Adam, whom I wil raise up in the nature of all men, [Page 32] of the seed of the woman, to him doe thy worst, yet thou shalt but bruise his heele, at the most, and thou shalt bruise his heele.

So much for opening of this first out-breake of the object of Faith; once given to the Saints in this fourth estate of man, Gen. 3.15.

As Adams trās­gression and the guilt and pun­ishment was from the justice of the Cove­nant, reckoned or imputed to al mankind in the fall, even so by Gods mercy in the free guift of Christs righte­ousnesse, recko­ned or imputed to all, was that sinne, guilt, and punishment re­moved from all, and therefore nōe ever perish­ed for that trans­gression; for al­though Adams eat ng the for­bidden fruit, and the demerit of it, was not a­ny mans ind [...]vi­dually, but A­dams; yet God in the justice of the Covenant, did reckon or impute it to all and every individuall of mankinde, as if it had bin their own act and demerit: even so, although Christs righteousnesse and merit of it, was his own onely and alone, indivi­dually considered, yet that righteousnesse and merit, being to satisfy Gods justice in behalfe of the world, it was therefore by Gods free guift in mercy, reckoned or imputed to all and every individuall of man generally, and to man beleeving more specially, as is declared; but what this righteousnesse is, which was so imputed, see the end of the 8. Chap.Againe, Rom. 5.18. the Apostle saith, for as by the offence of one, judgement came upon [...]ll men to condemnation, even so by the righteousnesse of one, the free guift came upon all men, to the j [...]stification of life: from these words I will make these briefe observations following.

First, that in the next verse before this, Christs righteous­nesse is called the guift of righteousnesse, but in this Text it is spoken as if Christs righteousnesse were the procuring cause of the guift of it selfe, as imputed to come upon all men, and the truth is so it was, for had not Christs righteousnesse in the figurative lamb, to the justice of the Covenant in every re­spect, answered the imputative unrighteousnesse of Adam, the righteousnesse of Christ could not imputatively by free guift, have come, as it did upon all men, to the justification of life, for till the justice of the Covenant was so satisfied, (al­though God was willing to impute it to life) yet he could not, for as God cannot lye, so he cannot deny his truth, but all mankinde must certainly have dyed, (according to Gods-word) that death in the day that Adam did sinne.

Secondly, here note, that this free guift of Christs imputative righteousnesse came at this time on all men unfought for, or unthought on by them; for when God brought this guift to them, Adam runne away from him, therefore here, God wa [...] found of them which sought him not.

Thirdly here observe, that this free guift of righteousnesse came upon al men, when there was not anySee this ju­stification be­fore mans faith, and without faith cleared in the answer to the 10 Objecti­on in Chap. 4. Faith in man, for we by Adam faithlessely betray'd Gods truth, and at this time as in our naturall roote in his loynes runne from the God of truth. Therefore Faith foreseene, was now no cause or instrumentall meanes of all mens salvation or election [Page 33] from Divells, in Adams imputative damnation.

4. Againe observe, that this guift of imputative righteous­nesse, 4 conferred upon all men, viz: justification, for saith the Text, It came upon all men to justification, Therefore mans Faith can be but the recep­tive instrument of this justifica­tion, and justi­fication with Faith. or justifi­cation without Faith is all one, except that in the last mans re­ceptive instru­ment is of use. and this presents un­to us two things, first a definition of Iustification, what justi­fication then was; men having not as yet the guift of Faith.

Secondly, what it was not. And first in a word, this justi­fication by Chri [...]ts imp [...]tative righteousnesse, was this, the pardon and the removall of the imputative sinne, guilt and punishment due for Adams transgression, as farre as the East is from the West, and so gave man a gracious acceptance, and at this time this was the justification of all men.

Secondly, mans owne works of righteousnesse was not his justification, nor no good works foreseene; for as now man by the fall, his works were onely so euill as the Divells, so all mens works but Christs works in this fourth estate of Re­stauration, at best are but in the perfection of parts, by rea­son of the Serpentine seed, which hereditarily runnes down, in the nature of all mankinde; and therefore rightly saith Saint Paul, 2. Tim. 1.9. God hath saved us, and called us with an holy calling, not according to our works, but according to his owne purpose, and grace, which was given us in Christ Iesus before the World began.

Againe observe that this justification not onely freed all 5 mankinde, from dying the death the day that Adam sinned, but also brought life upon all men, for saith the Text, it came upon all men to justification of life.

But here ariseth a question what in this Text, Question. with respect to that time is meant by this word life, which came upon all men?

The meaning is no more but this, Answere. that then Gods free gift of Christs righteousnesse, imputed, confer'd upon men, this world to be the day of grace as now they enjoy it, a meanes for them to receive in this gift of righteousnes the life of glory, in the world to come.

So much for the fourth point, Namely, that Christ entring the worke of the Covenant as the second Adam, removed that judgement that was due to all man-kind. So as never man perished for Adams eating the forbidden Fruit.

Againe the second Adams first entring the worke of the Co­venant, 6 he then put on the whole Creation travaling towards [Page 34] that perfection it lost in Adams fall, so saith man beleeving truth. Ro. 8.19 For saith S. Paul, the earnest expectation of the Creature, waiteth for the manifestation of the Sons of God. And in the next verse, gives the reason why the creation is in hope, because saith he, the Creation it selfe shall be delivered from the bon­dage of corruption, into the glorious liberty of the Sonnes of God: and then concludes in the minds of al men which believe truth, for (saith hee) wee know that the whose creation travaileth in paine untill now: and not only they, but our s [...]lves also, who have the first fruits of the Spirit, even we our selves groane within our selves, waiting for the Adoption (to wit) the redemption of our bodies. ver. 23.

So S. Peter (in the mindes of men believing truth) saith, and we looke for new Heavens and new Earth, wherein dwelleth righ­teousnesse. 2 Pet. 3.13.

And that this travailing of the whole Creation, together with man, was by Christ, is most cleerely proved, by what is formerly delivered, that is, when this glorious Image of the Invisible God,2 Cor. 4.4. was lost by Adams fall, then the second Adam the Sonne of God, restored the Image of the invisible God, by coming into the worke of the Co­venant, as the first borne of every Creature, the beginning and first borne from the dead fall of Adam in the promised seed, that in all things he might have the preeminence. Coloss. 1.15.18. All which, when Adam by Faith in the State of the restaura­tion by Christ did see, thereupon he named his wife Eve, which signifieth life: First because in Christ shee was now become the Mother of all living, Gen. 3.20. wherefore she also in beliefe of truth saith, when she had conceived and brought forth Caine, I have gotten a man from IEHOVAH, meaning, not by the force of Gods word in the State of Creation. Gen. 1.28. for that was lost by the fall, and therefore God in Christ gives a second word of production to them, which was now a word of grace and object of Faith in the promised seed, Gen. 3.15.16. By force of which word, she now obtained from Iehovah a man by Christ, in whom was life, and therefore she named him Possession, for so his name signifies, implying she was now againe by Christ, in Possession of a living race of mankinde, in this day of grace, and so the Mother of all living.

Secondly, the Mother of all living, together with Adam, by beliefe of truth, in the object of Faith, namely, in the [Page 35] Promised seed, and so was to Christ, his first borne Church, begotten not by blood, nor of the will of the flesh, nor of the will of man, but of GOD: for to them was delivered by him this object of Ea [...]h, once given to the Saints, from whence they re­ceived lif [...] naturall and supernaturall, by Faith, as here you see, and therefore nursed up by instruction, their Posterity to the same obiect, for both Cain and Abell came to offer un­to God. and therefore in this second respect, she was also the Mother of all living.

And so much that this travaile of the Creation was by Christ.

But here ariseth a question,[Quest.] at what time began this tra­vaile of the whole Creation,lead the faith­full befo e the flood, to rest in together with man believing truth, to their supernaturall end?

The answere is,(ans.] that God having the sixt day about the ninth houre or three of the clock in the afternoone,the pe [...]fect works of the seed of the wo­man, which then was to bee accomplished in time to come, that is, to rest in beliefe of it, for the remove all of all misery, and in hop [...] [...]f fruition of t [...] ­nall glory, and it was the same mystery of this seaventh day, which God re­newed by Mo­ses to Israell, but the eight day now leads the faithfull to rest for the same things on that worke, of the seed of the wo­man, as it is now already perfe­cted, the which (as I conceive) was the ground of the change of the day, and therefore nomi­nated to be the Lords day. esta­blished the foundation of the Restauration of the world, in the second Adams satisfactory righteousnesse, figuratively in the blood of the Lamb, the seaventh day morning next en­suing, being then the first day & houre of a daies beginning in the Estate of Restauration of the Creation by Christ, as hee was the first borne of every Creature opening the womb of its tendencie to all perfections, therefore that seaventh day morning in the first minute thereof, was that first particle of time, wherein the Creation began to put forth its first most proper step in this travaile, together with man be­lieving truth, from the bondage of corruption, to the glorious liberty of the [...]onnes of GOD.

And from this ground God blessed the seaventh day, and hal­lowed it, because that in it he rested from a [...]l his wo [...]ks which hee had created and made, so dependant upon Christ, implying, that God rested fully contented in the perfections of Christs works, for the R [...]stauration of all his works, to that perfe­ction intended in the Covenant, to which it now but tra­vailed, andThe Originall of the seventh daies Sabbath and al Sab­baths. Therefore this seventh day sanctified by God, Gen. 2. did in a figure therefore God set this seaventh day apart for man to rest, figuratively leading him also to Christs impu­tative works for the perfection of al his works here by faith, in hope of a full perfection, in fruition of glory to come.

From this ground the Author to the Hebrews takes it for granted, that this rest to God, and to Faith and in fruition, for man was finish'd from the Foundation of the world, although man unbelieving enters not this rest, and then with refe­rence to this point saith, God spake in a place of the sea­venth [Page 36] day on this wise, that, God rested the seventh day from all his works, The reason why Moses in the 2. of Gen. doth bring in all Gods works as made on the se­venth day, ver. 2. is because all which was made perfect on the sixt day, and lost by Adam, was (as it were made a­new by Ch ists satisfactory righteousnesse imputed, and so declared the se­venth day mor­ning to Adam by the Creations putting forward its first step to­wards perfecti­on, to which it travailes untill now. and then saith hee, there remaines a rest for the peo­ple of God, meaning by Faith here, and in glory hereafter. Gen. 2.2. Heb. 4.3.9.19.

And from this ground the number of seaven in holy Scriptures is a figure of perfection, as in the seaventh of yeares, namely the Jubiles, and the seaventh yeares of the Lands rest, and in the seventh months rest, and this seventh daies rest, &c. and in Enoch the seventh from Adam, by as­cending into eternall perfection in Soule and Body joynt­ly together, figuring out the Angelike glory, intended to man in theIn the 12 Ch. and [...]3 Object. you may see this Covenant de­fended. Observation. Covenant, by the worke of the first Adam, but now given to the world in the righteousnesse of the second Adam imputed.

So much for the Proofe of the fift generall point, namely, that the second Adams first entrance into the worke of the first Adam put on the whole Creation, travailing together with man belie­ving truth, to that perfection it lost in Adams fall.

Hence observe, because the imputative damnation of Gods Covenant through Adams transgressions was fully removed, and taken off by the second Adams satisfactory righteousnesse, imputed as ours by Gods free guift upon all men to justification of life, so as none of mankinde e­ver, perished for that transgression, as precedently is proved.

Then consequently, all mankinde which in Infancy or childhood depart this world, they ascend to eternall life in Heaven to Angells glory, notwithstanding originall sinne which is in them, for that running sore of originall sin, in which they are conceiv'd and brought forth, doth but fit them successively to receive the salve of salvation in Christ, to their eternall felicity, for if they had not bin conceived, and borne in that seed of sinne, and but a seed, then they had bin in their production Divells in dispositions totally, according to the justice of the Covenant, and so capable of no good, but evill only, or else they must have bin by pro­duction conceiv'd and borne in their pure naturalls of ho­linesse and righteousnesse, in an Estate of perfection, ac­cording to the tendencie of the Covenant, and then they had not bin capable of eternall life in Christ by salvation, for the whole need not the Physitian, but the sicke.

But because the Serpentine seed is derived to Infants in their conceptions and births, and in them reduc'd but to a [Page 37] s [...]ed by grace in Christ, because God put the foresaid principle of enmity, betweene the seed of the woman, and the seed of the Serpent: therefore this running sore of originall sinne in them implicitly pleads for the salve of salvation, in Gods free guift of Christs righteousnesse imputed, to ascend by it to eternall felicity.

Therefore all mankinde departing this world in Infancy or Childhood ascend by death through him to eternall life.

Againe, the passage of all Infants from the misery of this world by the sharpe separation of Soule and body, is to themLikewise so is the sharpe se­paration of In­fants from their Mothers bowels in their birth, so notwithstanding that sharpe tra­vell the mother shall be saved, if she continue in beliefe of the object of justification, and in the inseparable companion of that beliefe, namely inte [...]nall holinesse issuing it selfe into externall sanctification, as is proved by the Apostle. 1 Tim. 2.15. Therefore Circumcision precedently was, as the dipping or washing in Baptisme now is, viz. a witnesse, that Gods Covenant in Christ, reacheth Infants that cannot by Faith reach him, wherefore they were and are received into the visible Church, by cutting and washing, the [...]eby witnessing, that the grace of the Covenant gave to the whole nature of man, in the promised seed immediatly upon the fall, a meetly disposed nature in all, to receive eternall life as saved crea­tures; but man remisse passeth by this witnesse, and the like mercies, but so did not the Queene of Sheba, although excluded from the residence of the like mercies from her Kingdome. but an implicite tast (by a figure) of Adams imputed sower herbs of punishment for sinne, to relish Gods sweet imputed mercies in Christ the Paschall Lamb to Gods praise in him by the salvation of them to all eternity, therefore all mankinde dying in Infancy or childhood, ascend through death to glory for ever.

Againe, these sower hearbs by this Separation of Soule and body of all Infants which departed this world before Christ came, by it, they then were but a figure of him then to come, as saith the Apostle, Rom. 5. & the 14 to tast not only of this Separation, which is but a shaddow of death, but a figure of him, as he was an imputed sinner, to tast of death, for all men in the substance, according to the justice of that Covenant, and more, therefore it being but a figure of him, it was only a passage to them to eternall life by him.

Againe, when God the second time renewed his promise of the Seed of the woman with Abraham to the universall mercy of the Apostate world, as will afterwards appeare, hee then instituted Circumcision, namely, to cut off the fore­most skin from the member of generation of Infants, im­plying his only mercy in the promised seed, was it, that cut from the Nature of mankinde, the nature of Divells though not totally. So fitting them to receive their Eternall felicity, [Page 38] by Christ therefore they do enjoy it to all eternity.

AgaineBut they which attribute so much to bap­tisme, as that no baptisme, no salvation, it is b [...]t to assume the more seem­in [...] su [...]e stitions sanctity to draw f [...]om the people the more respect to their aspired Antich [...]stian Priesthood. also the Male Infant was precisely to be cut the eighth day after his birth, this implicitly told theirSo baptising of Infants now is an outward seale to the Church that although mans nature at once, was totally d a­bolicall, yet the reduction of it to a seed by Christ, is the Principle of mans new birth. Bap­tisme further implyes the spirit of Gods helpe to bring it to perfection in his owne way, that is, to the pe [...]fection of parts in this wo [...]ld, and to perfection of degrees in the next. parents that Gods mercifull infusion by putting the foresaid prin­ciple of enmity into the nature of all men was the originall principle of mans new birth, as risen with Christ, whose first step to glory, was to be on an eighth day by his bodies resurrection, and therefore then on an eighth day precisely, Infants were to be admitted visible members of Christs mysticall body on earth in the Kingdom of grace, implying their right by him to his gloryThen In­fants have much more right to be [...]eceived into the Church Militant by Baptisme triumphant in Heaven.

From which ground when people brought little Children to Christ that he might blesse them, hee was angry with the Apostles which kept them from him and commanded them to suffer little Notwith­standing the males onely were admitted to be visible members of Christs body by circumcision; yet not onely the women, but all the female Infants were then members of Christs body, though they received not the seale of the Covenant, they being not capable of it in their flesh, yet the Grace of the Covenant in Christ received them to be visible members, and the ground why that signe of the Covenant was precisely related to the males, was to figure, that the Lambe of God of the seed of the woman was not to be a female, but a male; therefore this hinde eth not, but that the Infants of believing parents under the Gospel, much more may be admitted visible members by baptisme, and from the beginning of the world, as appeares in the practice of the ten fathers before the flood, they esteemed their Infants visible members of Christ; for in their in­fancy, they stablished upon their persons by their names, the conveyance of the Oracle of life, or the object faith once given to the Saints variously to ensuing posterities, as appeareth at large in the fifth Chapter of this Treatise. Children to come unto him, and renders this as a reason of his command; for of such is the Kingdome of Hea­ven, therefore so departing this world, they ascend to that Kingdome which so belongeth unto them.

Quest. Now the question may be, whether circumcision was onely intended to mankinde as in Infancy?

Answere. It was not onely intended unto mankind as Infants, but also to men as capable of reason as is Baptisme now; for to them it did not [...]nely prefigure that the nature of Divels be­came not totall; and the imputed damnation of the Cove­nant was cut off by Gods mercy in Christ, but also to men capable of reason, it did prefigure, that they submitting in beliefe of truth, to receive Gods guift of Christs righteousnesse imputed, the [...]r sinne should not onely be cut off, in the habite of sinne in them against Christ weakned in this world; and [Page 39] in the next world noneHence it is, God adding the law to the pro­mise, gave this one law, viz. that the Paschal Lambe must be eaten with sowre herbs, Exod. 12.8. to remaine, but also that they in glory with Christ, should ever remaine; therefore God to Abraham called the sharpe cutting of the fore-skin of the member of Generation, his Covenant, meaning, that to man believing truth that sharpnesse was a seale of Christs imputed righteousnesse, which they received by faith, including their vivification and mortification, and the ground of all hap­pinesse; for so it was to Abraham being circumcised at a full age, as Rom. 4 And therefore saith Christ, hee that believeth in mee hath eternall life.

Againe, although God cut off the fore-skin of the Mem­ber of generation, yet but the foreskin; for hee left the next innermost skin uncut off, this implicitly told men capable of reason, that although the grace of the Covenant did cut off the serpentine nature; yet hee left a seed to remaine, to let men understand, that as Abraham could not be justified by workes, having this serpentine seed remaining in him, therefore in this life man must submit to God guift of Christs righteousnesse imputed, as did Abraham for justification, and his rule for imitation; therefore saith the Apostle being justified by faith, (meaning men capable of reason) we have peace with God through our Lord Iesus Christ, by whom also we have accesse by faith into this grace, wherein wee stand and rejoyce in the hope of the glory of God, Rom. 5.1.2.

But the question may be here, Quest. whether mens sins which themselves commit be against the law naturall, as super­naturally related to Gods Covenant with the first Adam?

I answer no, for in the second Adam onely, after the fall, Answ. this law of nature in it's perfections, was inherent, and was related as a meanes to attaine that supernaturall end, and then given to us imputatively for justification in him, and a rule for imitation for us; and therefore all our sinnes are against that law of righteousnesse so manifested to us in him by the Covenant of grace, and not as the law was in the first Adam a Covenant of workes, and man capable of reason stands bound so to receive it by beliefe of truth, in Christ Iesus, or the rejection of this rule cuts him from Christ, for be that believeth not is condemned already, and that by just con­sequence, because he that is guilty of sinne in one, is guilty in all; for hee that rejects it in point of justification, rejects it also as his rule in point of sanctification, and from this ground Moses pronounced that man accursed, which did [Page 40] not doe all things contained in the Law, that is, as not in­tentionally ayming to doe all things contained in that Law, as leading to Christ, as hereafter in due place will appeare.

Yet, if man did then, or now doth, but at least intention­ally respect this object of Faith, as the truth is in Iesus, hee is guilty of none, although hee actually sinne in many things, wherein we offend all,Iam. 3. [...]. and the ground of the point is this, that in Christs righteousnesse imputed, and by beliefe of truth re­ceived, as the truth is in Iesus, this man wants no righte­teousnesse, which in heart hee desires to have in Christ, nor is guilty of no sinne which in heart hee desires to be freed from, Rom. 7.22.25. and Rom. 8.1.

Quest. Againe, another question here to be resolved will be this, that in regard Gods mercifull imputation did remove from all mankinde, that imputed damnation of the Cove­nant for Adams sinne, then how farre forth doth it also ex­tend, to take off the guilt and punishment of mens owne sinnes, individually committed against the Law of grace, as it is in Iesus Christ?

Answ. It extends exceeding farre in this case also, even to any man submitting by beliefe of truth, to receive this gift of righteousnesse, as the truth is in Iesus; for then it takes off all manner of sinne committed against him, (one sinne onely excepted) for, saith Christ, All manner of sinne and blasphemy against the Sonne of man shall be forgiven unto men, but the sinne against the holy Ghost shall not be forgiven unto men, Mark. 3.

And the ground why God thus foreappointed Christ be­fore the world was, to be ready as the Ram in the bush, in that point of time, to enter the worke of the Covenant, to take off the just destruction of the world, and to state it thus, to travell together with man-believing truth, to it's desired felicity, was onely this: namely, Gods love to the world; for, God so loved the world, that hee gave his onely be­gotten Sonne, &c.

Therefore the world must be onely considered, as an ob­ject agreeable to Gods will, because it was to him an ob­ject of love; for the truth is, God did so consider it, and that in a two-fold respect.

First, in all that good which God communicated to the 1 world by creation, as involved in the Covenant to it's ul­timate perfection, and all this, as issuing from himselfe, was his owne effect, as the off-spring of God, and therefore a [Page 41] good every way agreeable to Gods will, and an object of love to him.

But if the justice of the Covenant had passed to executi­on, then God had proceeded to annihilate all this good, not onely in part, but totally and eternally; but this went against his mind, therefore, hee so loved the world, that hee gave his onely begotten Sonne, &c.

That glory which was to result to God out of all the 2 good of the creatures, according to the spire of perfection of the Covenant, by Adams supernaturall operation, was Gods finall end for which he made all, namely, his glory, and this was to God the object of good in the highest respect.

But if God had in the justice of the Covenant proceeded to execution, then this his finall end had beene separated from him, and he might in the ruine and destruction of the creatures to all eternitie have glorified himselfe.

But from the creatures good his glory could never have returned to him in any degree, much lesse from the highest spire of perfection intended in the Covenant, as was Gods desire, but this was contrary to his mind; therefore God so loved the world, that he gave his onely begotten Sonne, as his Lambe, to take away the sinnes of the world, by regaining his glory in the redundancie thereof, to the eternall praise of his mercy.

Is it so, that by this second Adam, Observation. his satisfaction of Di­vine justice, God in mercy gave to all mankinde alike, the meanes and end, namely, Eternall life, and that the good of this world is a remote meanes to the same end, as here wee see?

Then hence observe, that all men, either poore or rich, which desire or indeavour to attaine the good of this world for them and theirs, and not as a means to this end, they then in their imaginations and all their labours, are but a mere lye and vanity; whence rightly saith the Psalmist: Surely men of low degree are vanity, and men of high degree are a lye, Psal. 62.9.

Againe, is the good of this world, Gods gift in Christ, Observation. a com­fortable and remote meanes amongst many, to leade man to Christ, to receive in him eternall life? then take this rule for a direction, not to be dismaid to see some in want for their chastisement, and some for triall, and some to abound; for those men which terminate their rests in wealth, and in [Page 42] the pleasures and delights of this world, shall attaine but a brutish rest here, and never receive eternall rest in Angells glory hereafter; for this is but a meanes and a remote one too: therefore hee that sits downe in this meanes, must needs lose the end, and so perish eternally.

Here follow some Objections made by a Reverend Divine, which are accordingly answered: and the Objections made by others, are answered in the twelfth Chapter.

Object. 1. If Adams omitting to eate of the tree of Life were a Sinne, and that Sinne of omission brought on her Sinne of com­mission, shee was not the first occasion of his Sinne, but first Sinne a rose intrinsecus.

Answ. Neither in this page nor in any other is it said his omitting to eate of the tree of Life was a sinne, nor is it said, he did omit to eate the fruit of this Garden, or of the tree of Life, but it is said, hee was remisse of the different end from his former Estate: why he was to eate of these fruits, as a meanes thereunto, and his remisnesse to eate these fruits as such a meanes brought his sinne of omission, and that brought on his sinne of commission.

Because of the naturall liber­ties of their wills, therefore sin might arise from within: Also because their righteous­nesse and holi­nesse did spring from naturall causes internal­ly and external­ly, as Chap. 1. therefore righ­teousnesse and holinesse being not their nature they might mu­tually turne to good or evill.Againe, why might not sinne in both of them arise from within, this second Estate being so farre different from the former Estate of creation? if their understandings were not carefully applyed to Gods rules in the Covenant, to keepe them from evill, and their wills to God, as a good more fully to be communicated to them, then by the perfections of the creation: and the truth is from the remissenesse of them both, it was that shee was the first in the transgression, with Satan by the Serpent, and he the second in the same by her.

Object. 2.Pag. 21. Where you say all mankinde were in repro­bation, if you meane the case of reprobates or guilt of dam­nation, it is true; but if you meane of Gods decree, it cros­seth the doctrine of Election.

Answ. I meane, as it is explained in the page, namely, that in the fall of Adam all mankinde alike were reprobated un­der the guilt & due punishment of eternall condemnation joyned together with reprobate divells, as opposed to our [Page 43] conjunction with elect Angels, in eternall glory, by ver­tue of the intended end of Gods Covenant with Adam.

Againe, I deny any such decree, and in the prosecution of the sixth point, I have (as I believe) explained those Scriptures which reverend Calvin and you (I suppose) doe thinke, doe prove that decree and case of Reprobates, and as for that doctrine of Reprobation, the Scripture proves it no more then it doth that word Decree, which neither in the old Testament or the new is so much as mentioned with reference to the point of Election and Reprobation, as I suppose you meane.

Object. 3.Pag. 22. The judgement was executed that very mo­ment that Adam eat of the forbidden fruit, in that instant he was dead in sinne, and mortality seized upon his body, and hee stood guilty of eternall damnation.

Answ. True it is, judgement was executed the very mo­ment that Adam eat the forbidden fruit, yet not upon the first Adam, but onely upon the second Adam, as his Saviour and ours, as pag. 24. and 25. figuratively in the blood of the Lambe; or, if not, how, or why was he (as Saint Iohn af­firmes) the Lambe slaine from the worlds foundation, Rev. 13.8. Or how was it, that as by one offence judgement passed upon all men to condemnation; even so by one, righteousnesse the free guift came on all men to justification of life, as Saint Paul affirmes, Rom. 5.18. and as is explained in pag. 32. Or how was the worke of a perfect rest in Christ, by Faith, and in fruition by hope, finished from the foundation of the world, as the Au­thor to the Hebrewes affirmes, Hebr. 4.3. and as is ex­plained pag. 25.

To the second part of the Objection, true it is, by Adams de­fault hee was as is described, pag. 30. dead in sinne, farre more deepe then I suppose you meane, for man being dead in sins and trespasses. against the universall grace of God in Christ, is farre different from that in Adams fall, as to be twice dead and pluckt up by the roote, is different from them both, as in the prosecution of the sixth point will clearely appeare.

To the third part of the Objection, true it is, mortality seized upon his body; but it is also as true that by mercy in the blood of the Lambe, mans body came but thus to be mortall; for this mortality doth but at most separate the soule from the body, which is but the shadow of that death [Page 44] intended in the Covenant for us in the fall of Adam, as is described, pag. 21. 22. 23. and as will more appeare by the death of the second Adam in the eighth Chapter following.

Object. 4. Your observation is refuted, Rom. 5.12.13. &c. Are all Infants that die saved? if not, what is the cause of their condemnation?

Answ. To the first part, Rom. 5.12.13. the Apostle to the praise of Gods universall grace, parallelling the first Adam to the second Adam, hee there layes downe a double Argu­ment, the first, that although by Adams sinne, sinne entred into the world, that is, originally, as the cause of all mens perishing when they were dependant on him in the Co­venant; for afterwards hee was (as are all men, Christ on­ly excepted) but a private man, cap. 5. So that Adams sinne, as now it is, is but the occasion of mans sinne, by his owne default to his eternall destruction, and their owne sinne, is the onely cause thereof, as committed against Christ, and the ground thereof is exprest by the Apostle in the 18. verse following.

Secondly, it is further implyed, in these two verses, that that mans sinnes now so committed, that is, against Christ to whom all power is given, and to whom all stand rela­ted for good and evill, that the prevalency of their sinne against him, doth increase the prevalency of the shadow of death unto them, namely, the frequency of the separa­tion of the soule from the body, and also of death in the substance, namely, mans separation from God his chiefest good, in this relation, and united to the contrary evill, and by his owne remissenesse, being ignorant of all; yet then God in mercy to the promise, added the Law to reveale, to reckon or impute mans sinne unto him, that he might see how hee runne on his owne misery; wherefore, in the 20. verse, rightly saith the Apostle, The Law entred, that the offence (as the spring of misery) might abound, that where sinne abounded, grace might much more abound, that as sinne had raigned unto death, even so might grace raigne through righteousnesse unto eternall life by Iesus Christ, verse 21. Therefore my observation is confirmed by the Apostle in these verses, and not refuted.

See these verses further explained in cap. 9. to the second part of the objection: yes, all Infants are saved, and there­fore I can shew you what once was the cause of their con­demnation, namely, Adams one offence, when he was a pub­like [Page 45] person, and the signe of it now onely remaines in their nature, to meet and dispose them as fit subjects, successive­ly to receive salvation in the universall grace of God by Iesus Christ as saved creatures, namely, the poyson of the Ser­pent, as reduced but to a seed, the foresaid infusion flowing from the estate they are now in, namely, Gods universall mercy in the promised seede imputed righteousnesse, as is further described, pag. 36. 37.

Object. 5. If Adam fell the ninth houre of the sixth day; Pag. 25. how did God in the end of that day see all his workes to be very good?

Answ. I demand of you, how he did see all his works the sixth day very good in the end of that day seeing it is not mentioned so in the Text; and Moses saith expresly, that on the seventh day God ended his workes, which he had made, and therefore it remaines for you to prove that God said so according to your inference at the end of the sixth day; and in what sense Moses meanes that God ended his worke on the seventh day, see pag. 34.

Object. 6. The exposition of the particle, Put, Pag. 28. savours of Semipelagianisme; so doth the phrase of internall disposition in­fused universally.

Answ. If that exposition which tends to demonstrate God onely in Christ Iesus, an unversall good to man, and that it pleased the Father, that in him all fulnesse should dwell, and so in all things Christ must have the preheminence to communicate even the least good to man, as a meanes to his chiefest good, and all restored by Christ, then surely if this doctrine savour of Semipelagianisme, it becomes you and I to be not onely halfe, or almost, but altogether Pelagians.

And that this doth so demonstrate God in Christ, besides the maine scope of this whole Treatise, see in cap. 6. & cap. 12. in my answer to the tenth Objection, cap. 12. the which doth most clearely prove the point.

Object. 7. The last clause is false. Pag. 30.

Answ. It is not so, untill you have proved it so.

Object. 8. The universall election is false. Pag. ibid. Pag. 31.

Object. 9. Men perish for Adams transgression and their owne.

Answer to both Objections: Both these Objections are an­swered in my answer to the 21. and 22. pages precedently.

Object. 10. That justification without Faith, Pag. 33. is against the current of Scripture.

Ans. That this text nominates justification, I am sure is true,Rom. 5.18. [Page 46] and that the Apostle relates this justification without relation to mans receptive instrument of beliefe, is as true, for here the Apostle relates this justification to man, as meerely pas­sive, when God was found of us that sought him not, even when wee as Adam received this imputation to life, and glo­ry, when God came to seeke and to save that which was lost, not imputing out sinne to Adam according to the justice of the Covenant.

Therefore this justification as opposed to the ordinary re­ception of it by mans instrument of beliefe, called justifying Mans beliefe receiving this justification is therefore called justifying faith. Faith, was extraordinary, and therefore although not ac­cording to the current of Scriptures, yet according to the Scripture, as for example, that light which was before the Sunne, was made in an ordinary course, to communicate light unto the world, was true light; so this truth is truth, though not according to the current of Scriptures in an or­dinary course.

But as for this justification, as related to mans receptive in­strument in an ordinary course, I have explained in the prosecution of the sixt point.

First in three degrees of justifying Faith.

Secondly, differenced other Faiths from that.

Thirdly, defin'd what justifying Faith is.

Fourthly, defin'd what is the perfection of justifying Faith.

Fiftly, how God brings the Faithfull to that perfection.

And this will resolve the point according to the current of Scriptures in an ordinary course.

Pa. 33. Pa. 34. Object. 11. The last clause is erroneous.

Object. 12. The application of Evahs name to life in Christ, is erroneous.

Answer to both objections. Neither of them is erroneous, till you have proved them so to be.

Pa. 36. Object. 13. The assertion of the salvation of all Infants is without ground. All are by Nature the Children of wrath, therefore guilty of damnation.

Answere. The first part is answered sufficiently in p. 22. and as for the second part, that text Ephe. 2.3. the drift of the Apostle beares not your application as to Infants, as ap­peares in the explanation of that Text, Cap. 7.

Pa. Object. 14. If the sixt point be meant of every individuall, it is untrue.

Answ. You cannot well tell how to judge, untill you have [Page 47] seene the point, for the naming of it is one thing, but the point made good by proofe is another thing; and I doe meane of every individuall, and also doe believe you will finde it to be true, and firmely prov'd, if you will well weigh the prosecution of the sixt point, in the eight ensuing Chapters. And so much for the fourth ground.

And now I proceed to the sixt point, Namely, That in this estate of Restauration of the world by Christ Jesus the second Adam, God intends and extends eternally life to every individuall of mankinde alike, without any personall respect.

CHAP. V. Being the beginning of the sixt point of the unpartiall proceedings of God for eter­nall life, intended and extended to every individuall of mankinde, without per­sonall respect in any kinde, in this fourth Estate of Restauration by Christ Iesus the second Adam.

WHereas all mankinde alike, deservedly stood reprobated and rejected to perish with the Divell and his Angels for ever, by due justice in the fall of Adam, and from all relation to God in any good; Even then God elected from them all in Christ, that we should be holy and w [...]thout blame b [...]fore him in love: I say, all and all alike, for he then removed from all the imputed guilt and punishment of Adams offence, and Estated all mankinde alike in the meanes, and end of eternall life, by his free gift of Christs imputed righteousnesse, be­cause it came upon all men to justification of life, as before is amplified: and in this hee proceeds through all times and generations of man, without all respect of persons, which times I will [...]o [...]erre to three heads.

First, from the time that Adam was cast out of the Garden, to Abrahams time.

Secondly, from Abraham to Christ his coming in the flesh, manifested in the Gospell.

Thirdly, from that time to his coming to judge the world.

Of these in their Order.

To the first point, God having cloathed the man and the woman in the skins of mans comfortable redemption, Hee then cast them both from the Demonstrative signifi­cation of the Garden, in a demonstrative vilification, for saith Moses, the Lord God said of the man, behold the Man is become like one of us, to know good and evill, and now least he put forth his hand, and take of the tree of life, and eate and live for ever. Therefore the Lord sent him forth from the Garden of Eden, to till the ground from whence he was taken. Gen. 3.22.

And because God said, man is become as one of us, &c. here­in the sacred Trinity derideth man for his beliefe of lies, and unbeliefe through pride and vanity, for refusing God his sacred verity.

Secondly, whereas God saith, Now least hee put forth his hand and take of the tree of life, and live for ever, herein God con­temptuously cuts him off from the touch or tast of eternall life, according to the precedent figures of the Covenant.

Againe, when the text saith, Therefore the Lord God sent him forth from the Garden of Eden to till the ground from whence he was taken: It implies, that then God gave Adam to under­stand, he was now but a private man, as all his off-spring should be, Christ only excepted, and therefore neither the Creation nor mankinde, had dependancie upon his worke for good and evill, as in the Covenant precedently they had.

Againe, when the Text saith, God placed at the end of the Garden of Eden Cherubins and a flaming Sword, which turned e­very way, to keepe the way of the tree of Life: This implicitly told Adam, that if he turned back from Gods free guift of the second Adams righteousnesse imputed, to attaine eternall life, by his owne works of righteousnesse, as in the Covenant precedently he might: This then should be his destruction in the flames of Gods consuming wrath, and therefore the flaming Sword turn'd every way, implying Gods impar­tiall [Page 49] proceeding in this fourth Estate of man, and so leave­ing Adam, I proceed to his ensuing Posterity, Cain and Abell, and both of them we finde instructed in the principle of e­ternall life, namely, the Object of justification, which is Gods guift of Christs righ [...]eousnesse imputed, and therefore both bring to God an attonement, and in this respect God declares his proceedings to be without all respect of per­sons to either, for as their mindes were different in this Sa­cred object, so the manifestation of Gods minde was diffe­rent to them, for saith Moses, Jehovah had respect unto Abell and his Offering; but to Cain and his Offering hee had noe respect, whereupon Cain was very wroth, and his countenance fell.

And Iehovah said unto Cain, why art thou wroth, and why is thy countenance fallen? Implying, that his disrespect of Cain and his Offering was just, for saith God unto him, If thou dost well, shalt thou not be accepted? Interrogatively implying, yea most certainly, thou shalt, as is Abell thy Brother, but if thou dost not well, sinne lies at the dore. Gen. 4.4.5.

The Question will be, what was well in Abells Offering?Quest. and what was well and not well, in Cains Offering?

For Abell, this was well, Answ. that his Offring was of the first­lings of his flock, and the fat of them; for being the first­lings of the Sheepe, therefore a Lamb,Iustifying faith believes the u­niversall good of man really included and in­tended by God in the object of justification, and doth not only assent to it, but also submits to receive his par­ticular felicity to all eternity, as included in that generall me [...]cy. implying his beliefe of the seed of the woman, the Lambe of God, as taking away the sinnes of the World, and consequently his owne.

Againe, because the firstlings; this further implyed, his be­liefe in the seed of the woman, as the first borne, from the dead fail of Adam, opening the womb of all perfection, by whom he hoped to attaine all blessednesse.

Againe, His Offring being of the fattest, this implied his high respect of this sacred Mistery, by beliefe of truth, for by Faith saith the Text, Abell offred unto God, a more acceptable Sa­crifice then Cain, by which hee obtained witnesse that he was righ­teous, God testifying of his guift. Heb. 11.4.

As concerning Cain it is also implyed, what was well in his sacrificing; as first, the thing which he brought, hee 2 brought it to offer.

Secondly, he offered it not to Idoles, but to Iehovah; and this was well: and because the Text relates his offering with no further commendations, it implies that no more good could be spoken of it, according to truth: So much for hat was well.

Againe, this was not well that his love to this mystery [Page 50] according to truth, in the second Adam, brought him not to offer, for the Text implies that processe of time brought him to this businesse, Gen. 4.3.

Againe, because the Text saith, he brought the fruits of the ground to offer to Jehovah; this implies his too high respect of things Terrestriall, consequently, his profanenesse to this Supernaturall Mystery in the promised seed, and in a word all his Religion at the best, was but to be conversant about the object of Iustification, and no way consonant to faith in that object; For (saith Moses) be was not only wroth, but very wroth, because God gave no respect to his offering, which as be­fore I noted, implyed Cains too high esteeme of his Earth­ly offering brought unto God, but hee whose heart is so l [...]fted up, his minde is not good nor upright in him. Hab. 2.4.

Againe, his heart was so fall'n as appeares by his counte­nance, because his personall operations were rejected: this implyed hee came not to be accepted in Gods guift of Christs righteous operations as imputed, but in his owne supposed righteousnesse, wherefore his owne sinne lay up­pon him in his attracted habit, guilt, and punishment, for he that beleeveth not, the wrath of God abides upon him.

But on the contrary, that if hee did well, he should be accepted; God makes it further apparant, by removing all persona [...]l respects from Abell, for as concerning him (saith God) to Caine, unto thee shall be his desire subject, and thou shalt rule over him, implying two things.

First, whereas thou art the first borne, and so a figure of the first borne of every Creature, in this respect Abells desire shall be subject unto thee, in love and reverence to that mystery.

Secondly, as hee is thy younger Brother, so thou art his protector, supporter and instructer, in which respects thou shalt still rule over him, for I looke not to his person more then to thine, but with respect to his submitting unto mee, in the fulnesse of my mercy; and if thou dost well shalt thou not be accepted? if thou dost not well, sinne lies at the doore: but Cain remissely harkened to this reproofe, and gracious incour­agement, for in the next place Moses saith, Cain talked with his Brother, but tells not what talke it was, yet implicitly points, it was some hatefull speeches, because it ended in his blood, for saith the text, It came to passe when they were in [Page 51] the field, that Cain rose up against his Brother and slew him. From whence Saint Iohn rightly affirmes, that Cain was of that evill one, as implying Cains amity with Satan, in the Spirit of concision, cutting from his soule, the foresaid in­fused enmity, derived in his naturall conception, there­fore he w [...]s of that evill one, lifted up in the Spirit of Sa­tan against Gods way of salvation, by Christs righteous­nesse imputed for saith Saint John, hee sl [...]w his Brother, be­cause his owne works were evill, and his Brothers righteous. 1 Joh. 2.12.

And for this, God comes against Cain, for saith Moses, Iehovah saith unto Cain, where is Abell thy Brother? Cain an­swered in the Spirit of a lyer and murtherer, saying, I know not, am I my Brothers keeper? but God charg'd the Fact up­on him, saying, what hast thou done? the voyce of thy Brothers blood cryeth unto mee from the earth, wherefore God turned the flaming Sword of his wrath (which turned every way against Cain) by pronouncing this sentence, saying, now thou art accursed from the earth, which opened her mouth to receive thy Brothers bloud from thy hand: when thou tillest the ground, it shall not from henceforth yeeld to thee her strength, a fu­gitive and Vagabond shalt thou be in the earth.

To which Cain replies, (for saith Moses) Cain said unto JEHOVAH, my iniquity is greater then can be for­given, and so my punishment is greater then I can beare, because it shall never be removed, ver. 12.13.

Againe, he bids God behold or consider, what was his punishment? for saith hee, thou hast driven mee out from the face of the Earth, and from thy face shall I be hid, and shall be a Fugitive and Vagabond in the Earth, for it shall come to passe, that every one that findeth mee shall slay mee.

To which God answereth him to this effect,So that one & the same person in­dividually con­sidered, may at one time be the subject of Gods unfained or en­tire grace and mercy in Iesus Ch [...]st, and a­nother time the subject of his consuming and everlasting wrath. as for my precedent sentence, it is now unrevocable, for thou who didst refus [...] acceptance and pardon of sinne, and life eternall upon my interrogative affirmation, if thou wouldest but ap­plie thy selfe to mee in my mercy to thee: But thou in­stead of circumcising the seed of the Serpent, hast cut off from thee by custome in sinne, my infused principle of A­mity towards mee, from thy Spirit, and joyned to Satan mine adversary against mee, in my salvation so freely ten­dred and fully intended unto thee.

For thou hast slaine thy Brother, only because he submit­ted unto me in my guift of righteousnesse imputed for his sal­vation, therefore as I told thee, if thou didst not well, sinne should lie at the dore, so thy guilt and punishment now shall rest irrevocably upon thee to all eternity only this will I doe for thee in this worlds contentments for a time, I will assure thy abode, therefore saith God, whosoever slayeth Cain, vengeance shall be taken on him seven fold, and Jehovah set a marke upon Cain, lest any finding him should k ll him.

Thus when the noble Spirit of man departs frō Gods presence of grace, it set­leth its abode in [...]er [...]est [...]iall con­ [...]entments, suta­ble to the cor­porall body, or corruptible part of man but they that sowe to the flesh, of the flesh shall [...]eape cor­ruption.Whereupon Cain went out from the presence of Jehovah, and dwelt in the Land of Nod, on the East side of Eden, and his poste­rity on Earth began to spring out and multiply: hee built a City and called it by the name of his Sonne Enoch. And so now I dis­cend from this Modell of Gods impartiall proceedings in these two, as to the whole masse of mankinde.

And Cain thus remaining under wrath, Abell being tran­slated to the glory of Angells by his receiving Christs righ­teousnesse the object of life; Adam and Eve now remained alone, to possesse this day of Grace, namely this world as a day of Grace, for only with them remained the Oracle of eternall life, that is, a Promise of the seed, to breake the Serpents head: therefore this Oracle or object of justifica­tion as the ground of all true Religion, to discend to poste­rity, was altogether unsetled, by reason of Abells ascent to blessednesse, and Cains abiding under cursednesse, as cut off from Gods presence of Grace, for saith hee, from thy face shall I be hid, so went out from the presence of God: there­fore Cains Posterity, as borne and bred remote, from the pillar of truth, and life of Religion, under their Fathers ex­emplary concision, were carried as a streame to all un­godlinesse, wherefore when God gave Eve the next man-childe, Gen. 4.25. she called his name Seth, that is, setled sure, as saith Reverend and Learned Broughton, in his Trea­tise upon the first ten Fathers.

And, saith Moses, Adam knew his wife againe, and shee bare a sonne, and called his name Seth; for God said shee, hath appointed me another seed [...]nsteed of Abel, whom Caine slew.

Againe, Gen. 5.3. the Text saith, Adam begat a sonne in his owne likenesse, and called his name Seth, implying the pro­duction of this Childe every way answered the image of A [...]ams desire, that is, to enjoy issue, which might stand in the same image or likenesse that himselfe did, to enjoy this [Page 53] day of grace, as a day of grace, to convey the Oracle of life to ensuing posterity, and therefore hee joyned with Evah, in this childes name, and called his name Seth:

So leaving his minde to posterity in his sonnes name, that the conveyance of the pillar of truth, was setled sure to future generations.

Againe also, to Seth was borne a sonne, and hee called h [...]s name Enos: Kings translation addeth, that then men began to call upon the name of the Lord, that is, Seths posterity began to multiply, being the visible Church, containing by tradition the pillar of truth, or object of Faith once given to the Saints.

Yet learned Broughton saith, the letters of the name of Enos in the appellative signifieth sorrowfull-grievous, that is, then beganne corruption, touching the calling on the name of God.

The truth is, this ground also is good;The Kings translation and Bro [...]ght [...]ns [...]e­conciled. for then began the multiplication of Cains posterity, as in number, so in corruption by concision, touching the calling on the name of the Lord; For by their exemplary evill, it came to passe that those which were the sonnes of God, in the profession of this object of Iustification, fell away by affinity with them, and this is implyed, Gen. 6. where it is said, it came to passe when men began to multiply upon the face of the Earth and daugh­ters were borne unto them, then the sonnes of God saw the daughters of men, that they were faire, and they tooke them wives of [...]ll that they chose, implying not what God liked &c.

Wherefore, Seth seeing the beginning of this evill, hee in the appellative letters of his sonnes name, left by tradition his minde to the world, telling them this was sorrowfull and grievous unto him, and all godly men; for so it was to En [...]s, wherefore he named his sonne, Cainan, that is, to la­ment, saith reverend Broughton, and yet he whose name sig­nified Lamentation, named his sonne Mahalaleel, that is, as the same Broughton saith, a praiser of God, implying notwith­standing this lamentable object, yet to man believing truth there was remaining a two-fold ground of praise to God:

First, for the light of eternall felicity which shined in his guift of Christs righteousnesse imputed, the Lambe figuratively slaine from the foundation of the world, and all included in the promised seed, as the object of Faith once given to the Saints.

Secondly, to praise God for his firme truth in the cer­taine destruction of the power of Satan, although then it [Page 54] remained in a world of sinfull men; for, it shall breake thy head, wherefore this Praiser of God also leaves his minde to the world by tradition, in the name of his sonne, calling him Iared, that is, descending, saith Broughton, foretelling the worlds descent in ungodlines to misery as without hope of returne; wherefore this hopelesse man names his Son Enoch (as saith Broughton) signifying dedicated, or consecrated to God, implying he would dedicate him and his to God, ac­cording to truth, though the stream of the world run a con­trary way, following lying vanities, forsaking their owne mercies.

And God answered this happy resolution in his sonne, for hee by Faith in the faithlesse world that then was, walked with God, and he was not saith the Text, for God tooke him away, that is he never died, but in soule and body joyntly ascended to the glory of Angels, by which figure being the seventh from Adam, God condemned the faithlesse world, that hee really and mercifully prepared that glory in eternall feli­city for them; But they cast it away by their Apostacy from him and gave themselves up to fleshly and terrestriall contentments, implied when God saith, My spirit shall not alwayes strive with man, for that hee also is flesh.

Therefore Enoch the seventh from Adam prophesied of the destruction of that world, saying, Behold, the Lord commeth with ten thousand of his Saints to execute judgement, and to reprove all that are ungodly among them of all their ungodly deeds, which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against them, Jude. 14.

Wherefore this man leaves his mind by tradition to the world in the name of his sonne also; for he called him Methusalah, that is, (as saith Broughton) God sends, that is, his certaine judgement upon the wicked of the world.

And Methusalah therefore named his son Lamech, as saith the same Author, signifying striking, implying, Gods finall stroke to the destruction of the world did now draw neere.

Againe, Lamech prophesied, that God would after that destruction, by Christ give a comfortable restauration of the world, and left it by tradition in the name of his sonne whom he called Noah, which signifieth comforter, or re­storer, as saith Broughton.

Againe, by Noah God prepared the Arke, which in a fi­gure was Christ, implying, that although now God set up his flaming sword, turning it every way, that none could [Page 55] escape, namely, the flood, signified by Noah's building the Arke.

Yet by this Arke so long a building, was farther signified, that God would rather glorifie his mercy in their salvation, then his justice in their deserved destruction.

Wherefore Gen. 6. although he saith. My spirit shall n [...]t alwayes str [...]ve with man, for that be also is flesh, as the bruit beast (for that is implyed) yet then he saith, his dayes shall be an hundred and twenty yeeres, implying so long time he would give them to returne to be accepted in his beloved sonne the Arke of salvation.

And this he did, although hee knew that from Caines ex­emplary concision, the wickednesse of man was great in the earth, yea, every imagination of the thoughts of his heart was only evill continually, then it God is said to repent not in any respect of his internall di­vine glory, for in his unmeasu­rable perfecti­ons, he is one intire serene stilnesse, but God is said properly to repent accor­ding as hee doth d [...]aw backe that good or ev ll which he com­municates to man by that se­cond definitive rule of truth, mentioned, ca. 8. by which he or­dinarily wills his glory, to [...]e­turne to himself from man. repented the Lord that he had made man in the earth, and yet all the said time of Noahs prepa­ring the Arke before their eyes, God did by it excitively draw them, implicitly telling them, yet there was mercie for them.

But this mercy they despise, minding onely earthly con­tentments, agreeable to sense, as the bruit, as is further im­plyed by the words of our Saviour, F [...]r, saith hee, in the dayes of Noah that were before the flood, they were eating and drinking, and marrying, and giving in marriage, untill the day that Noah entred into the Arke. And that all this time God did excitively draw them to returne to him by Christ, is wit­nessed by Saint Peter; for, saith hee, God (in the spirit of Christ) preached to them who sometimes were disobedient, when as once the long suffering of God wayted in the dayes of Noah, while the Arke was in preparing; and as I said before, this grace they despised, wherefore God spared not the old world of the ungodly, but brought in the flood, &c. Mat. 24.38. 1 Pet 3.19.20. 2 Pet. 2.5.

Yet here we must not judge, that all that perished in this temporall judgement, perished eternally: For godly men sometimes in Gods generall judgements, are swept away for their great remissenesse to Gods great mercies, extended to them, and yet passe through that shade of death to eter­nall life, as did good old Eli and as did meeke Moses, whose carkasse fell in the wildernesse amongst the rest, yet God let him see the terrestriall Canaan a figure of the celestiall feli­city, as a pledge of his sure passage through that shade of [Page 56] death to eternall life: so also all in this flood who perished being Infants or in childhood or naturall Ideots or the like passed through this dreadfull flood to eternall felicity.

Therefore, O Lord, thou punishest unwillingly, nor grie­vest the children of men, to crush under thy feet all the pri­soners of the earth, Lam 3.33.

Againe, where Saint Peter referres salvation to Noah, saying, that Noah the eighth person was saved, hee meaneth not but the other seven in that Arke, which was the figure of Christ, were also saved in it from the stood.

But in the number eight another thing is meant namely, as an eighth day was to be the promised seed, his resurrection day, therefore here the number of eight as referred onely to Noah, implyed, that although the other seven were saved from that flood in the Ark, ye: Noah only then was saved in it as risen with Christ by faith in the object of justification, by which he built the Arke to the saving of his house, by which he condemned the world, and became heire of the righteous­nesse which is by faith, Hebr. 11.7. figuratively implying, that God in Christ is the Saviour of all men, from Adams transgression, and more to live in this day of Grace, to receive by faith his free guift of life in glory, yet his salvation is more speciall to them that believe, as here in Noah wee see, and as before is noted, Cap. 4.

Againe, God having in the Arke saved both man and beast, at least paires of all kinde: At their comming out of the Arke, then Noah, that by faith rested onely upon the pillar of truth, and object of life; for the good of this life and a better, hee no sooner comes out of the Arke in­to the world, but hee refreshed his heart by faith in the seed of the womans satisfactory righteousnesse, as the only ground of all blessednesse, Genes. 8.20.

In Adam pu [...]e naturalls man had a naturall [...]ight to the creatures and the good of the [...] afterwards by the Covenant not onely that, but also a right to the Creatures in a supernatu­rall relation and then that right in the fall being l [...]st, then the second Adam as the first-borne of every c [...]eature, opened the womb of all perfection, towards which it doth travell til now, and then God by g [...]ft conferred upon all mankind divine right of this life, and that to come; so likewise, when by the universall apostasy of man, that right was deservedly to be cut off, yet, then God established by Ch [...]ists satisfactory sacrifice to man a right, as to the world to come; so to the creatures till time shall be no mo e, as here wee see, therefore all mankind have a divine right to the Creatures.Wherefore God manifested to all of them, that on it hee rested also fully contented and satisfied towards the world yea, although now God did fore-see the concision of the hearts of the children of men for future times against him [Page 57] as it precedently was in Caines posterity; yet upon Christs satisfactory righteousnesse, he now ratifies to all mankind this worlds good, till time shall be no more, to be mans day of Grace, to receive Gods guift of eternall glory, for, saith Moses, Iehovah smelled a Savour of rest, and Iehovah said in his heart, I will not againe curse the earth any more for mans sake; for the imaginations of mans heart is evill from his youth, neither will I any more smite every thing living, as I have done, while the earth remaineth; Seed-time and Harvest, and cold and heat, and Summer and Winter, and day and night, shall not cease vers. 21.22.

And accordingly in the next Chapter, God againe re­newes his mercifull production, of mankinde: for,This is the third producti­on of mankind given by God: the first before the fall, Gen. 1. the second by Christ the se­cond Adam, and restorer of all, Gen. 3.16. the third is this, mercifull re­stauration. saith Moses, God blessed Noah and his sonnes, and said unto them, be fruitfull and multiply, and replenish the earth.

Also he gave man right over the Creatures, and a Law to eate flesh, letting out the blood thereof: also a law against murthering of mankind, Verse 2.3. And commands them to consider all this, to be the renewing of his Covenant of Grace universally to all mankind.

For, saith Moses, God saith unto Noah, and his sonnes with him, saying, And I, behold, I establish my covenant with you, and with your seed after you for ever, and with every creature that is with you v. 8.

Also God gave them the Rain-bow as a witnesse of this mercy to perpetuall generation, Verse 13. and Vers. 16. saith God, the Bow shall be in the cloud, I will looke upon it, that I may remember the everlasting Covenant betweene God and every living creature of all flesh that is upon the earth, &c.

And in the next place, Moses tels us the manner of the proceedings betweene God and this new Generation, Chap. 11. Verse 1. He tells us, the whole earth was then of one language, and also in processe of time, whither they journed and at length setled; For he saith, it came to passe as they journied from the East, they found a plaine in the Land of Shynar, and they dwelt there: Also hee tels what they said, and what they did with an unanimous consent. They said one to another, Goe too, let us make bricke, and burne them throughly, and they had bricke for stone, and slime had they for morter.

And they said, goe too, let us build us a City and a Tower, whose top may reach unto Heaven. And then hee tels us to what end and purpose was this great building set up, by all these great Counsell, cost and labour, namely, that their owne [Page 56] imaginations, and the worke of their owne hands might get them an immortall Name and Fame on earth; For they said, Let us make us a name, lest we be scattered abroad upon the face of the whole Earth.

This implies they all were now in this plaine Resident, and also their apostasie universally from God in the Pillar of truth in which Oracle was wrapt up the gift of mor­tall and immortall good; for from it wee see upon Noahs sacrifice he conveyed to them and theirs, all happinesse pre­sent and to come: So here you see the manner of the pro­ceedings of this new generation towards God for all his gracious mercy by the promised seed his satisfactory righ­teousnesse.

Againe, it followes in what manner God proceeded for this to them, saith Moses, Iehovah came downe to see the City and the Tower that the children of men builded, and Iehovah said, the people are all one, and they have all one language, and this they begin to doe, and nothing will restraine them from that which they have imagined to doe.

These words imply two things; first, that this building to the foresaid end, was very offensive to God: secondly, that they were so farre gone in this transcendent mischiefe, as no ordinary meanes could restraine their desired pur­poses, and therefore God resolves upon an extraordinary meanes to divert them: For, saith the sacred Trinity, Goe to, let us goe downe, and there confound their language, that they may not understand one another, and this did effect it; For saith Moses, Jehovah scattered them from thence abroad upon the face of all the earth, and they left off to build the City, therefore is the name if it called Babel, because Jehovah there confounded the language of all the earth.

And in the tenth Chapter Moses relates in what parts of the world these scattered families did first settle, and then concludes, saying, These are the Families of the sonnes of Noah, after their generations in their Nations, and by these were the Nations divided after the flood.

And so much for the first part of the time of Gods im­partiall proceedings to mankind, from which prece­dent premisses observe these particulars.

First from whence all heathenish Paganisme or Gentilisme did originally spring, namely, from Gods just punishmen [...] of this peoples universall Apostasie from the Pillar of truth, [Page 57] and Oracle of life and glory, descending so famously to them by tradition from Adam by Noah, and renewed to them by Covenant from God; therefore for this universall apo­stasie, hee left them universally to walke in the vanity of their owne mindes, as without God in the world, about eighteene hundred yeeres.

Secondly, observe that for mans turning from God in this object of Justification; therefore the sacred Oracle was three times confin'd to narrow bounds.

First, when Caine had killed Abel, then it was confined to Adam and Evah, and so downe to the Families of the ten first Fathers before the flood.

Secondly, then confin'd in the Arke to Noah and his Fa­mily, when God drowned all the off-spring of the ten Fa­thers, together with Caines Posterity, being partakers in apostasy from truth to lying vanities; so by punishment in wofull miseries.

Thirdly, confin'd now at Babel, when God cast off all the Nations for casting away him in his truth and speciall mercies, then was the object of life and glory confin'd to the Family of Shem, impleyed, Gen. 11. from the 10. verse to the end of the Chapter, by Moses, recording Shems Gene­alogie in the Booke of Life, and none else, mentioning their births, their dayes of life and their particular deaths.

Thirdly, observe how that righteous Noah lived, and saw the apostasie of the old world, and their punishment; his 3 own off-springs apostasie at Babel, and their punishment, the apostasie of Shems Family, and so left this world, and that fa­mily languishing so farre, as worshipping the Idol Gods of the Heathen, Iosh. 24.23. And saith Broughton, in his con­sent of Scripture, Noah died but two yeeres before Abra­ham was borne; therefore hee lived to see all this.

Fourthly, observe, that notwithstanding all these apo­stasies, yet by tradition God upheld the Oracle of life in the world to this time; For Shem now personally continued constant in the truth, figuratively, personating Christ as King of Peace and Priest of the most high God, after the power of an endlesse life, although man unbelieving de­scends downe to endlesse death.

Therefore Gods proceedings in this first part of time was to all mankinde alike without respect of persons: as hee originally said to Caine, If thou dost well, shalt thou not [Page 60] be accepted? But if thou dost not well, sinne lies at the dore, as precedently is explicated.

CHAP. VI. Opening the second part of time, namely, from the time that God called Abraham, to the time that he called the Gentiles by Christ in the Gospel.

VVHereas all Families of the earth at this time were cut off from the Oracle of life, and Shems Family, to which it was last confin'd, by apostasie, lay now perishing in their owne corruptions; yet then comes God, and renewes his gift of Christs righ­teousnesse imputed to come upon all men to justification of life; for now hee predestinated all mankinde to life and glory, the second time, to enjoy this day of grace, namely, this world, as a day of grace, to receive by beliefe of his gift of Christs righteousnesse, imputed the day of eter­nall glory.

This extraordi­nary mercy thus universally re­newed by this second pr de­stination, not onely proves the sufficiencie of Christs im­puted rightete­ousnesse, as the Fathers gift for the salvation of all & all alike, but also Gods willingnesse to have it effectu­all, as to a rea­sonable creature to bring him to happinesse according to his kinde, not onely in an ordinary way, but sometimes extraordinarily, as appeareth in the 9. & 10. chapters.I say all, for I meane, both Shems Family and all the Fa­milies of the Earth, which at this time comprehended all mankinde (none excepted) and for proofe of this point Gen. 12. saith Moses concerning this Predestination, Iehovah had said unto. The Covenant in Christ which God renewed with Abraham is here distinguished into its parts. Abraham, get thee from thy Country and from thy Kindred, and from thy Fathers House, to a Land that I will shew thee, and then at that time saith God to him, I will make of thee a great Nation.

In which words, in Abrahams Loynes, God did now pre­destinate the Iewes unborne, to Grace and Glory in Iesus Christ.

Againe secondly, saith God to Abraham, Thou shalt be a bles­sing, and I will blesse them that blesse thee, and curse them that [Page 61] curse thee: In these words, in Abrahams Loynes, is implyed the glorious exaltation of Christ the second Adam, and saviour of the world, as proceeding therein without respect of persons.

Againe thirdly, saith God to Abraham, In thee shall all the Families, of the Earth be blessed: In these words is compre­hended the Gentiles Predestination to Grace and glory in Jesus Christ, for to him restrictively were all these promi­ses made, as witnesseth Saint Paul, for saith hee To Abraham and his seed were the Promises made, yet said hee, God said not unto Yet Christ and right belee­vers is th s most p [...]oper seed c [...]n­sidered in his most peculiar mysticall body, for Christ is cō ­siderable in di­vers respects. seeds as of many, that is, to all the Off-spring of Abraham in the flesh, but as of one, and to thy seed, which is Christ, Gal. 3.16.

Therefore at this time all mankinde was Predestinate to Grace and glory in Iesus Christ, without difference, as upon the immediate fall of Adam For from the time that God promised Christ to Adam till the Gospell was unveiled this mistery lay as hid. Col 1.26. Eph 2.7., when this righteousnesse came upon all men to justification of life, so now in this pre­destination, to be Vessells of mercy, being by their ownTherefore it must needs follow, that when we were enemies to him, God communi­cated his love and mercy upon man, out of love to the glory and praise of his grace, by the second Adam Christ Iesus Apostacie Vessells fitted to destruction: wherefore when these Gentiles were called to the reception of this grace in the object of Justification: rightly doth Saint Paul then say. God made knowne the riches of glory on the vessells of mercy, whom he had afore prepared unto glory, even us whom he hath called, not only of the Iewes but also of the Gentiles, Rom. 9.23, 29.

Also when the Apostle called these Gentiles according to Gods purpose, about 18-hundred yeares after this Prede­stination, he then saith, those whom he did foreknow, them he also did predestinate, to be conform'd to the Image of his Sonne, that he might be the first borne among many brethren.

And in the next verse hee tells, the Gentiles God now ac­cordingly had effected it, for he saith moreover, whom hee did predestinate, them also hee called, and whom he called them also he justified, and whom hee justified, them he al­so glorified. Rom. 8.29, 30.

And from this ground, the Apostle rightly concludes, that this promise of God to Abraham contained the Summe of the Gospell concerning the Gentiles for saith hee the Scriptures,All these Texts referrs Predesti­nation not to a­ny decree before Abrahams time. foreseeing that God would justifie the Heathen through Faith, Preached before the Gospell unto Abra­ham, saying, In thee shall all Nations be blessed. Gal. 3.8.

Againe, to proceed from this generall ground to a parti­cular proceeding in this universall mercy, and to begin where God begins, that is, at the Restauration of Shems Fa­mily to glory.

And because this glory is restored to this Family from one mans Loynes onely, namely Abraham this directs us to two things. First, that the precedent Apostates of Shems Family were cut off by God from Christ, therfore he would ra s [...] the Iewes as a new generation, but from this one mans loynes of Shem, Off-spring to enjoy this mercy.

Secondly, it implies that mans deepest misery is Gods most proper object of mercy, therefore from this Sonne of Terah, of Shems Appostate Family, he now promises to make not onely a Nation, but also a Nation great and glorious, and from this ground of Free Grace in future times, when this Nation was a great People and famous, but ungrate­full to God for this honour, God then tells, thy birth and thy Nat [...]vity is of the Land of Canaan, that is, an Idolatrous brood for saith God,God would have them to cō ­sider what they were, when hee predestinated them to this glory in the promised seed with Abraham. thy Father was an Amorite, and thy Mo­ther a Hittite, &c. as Josua 24, from the 2. ver. to the 6. and Ezekiel 16. from the 3. to the 15. to the 15. yet in the mercy of this promised seed, God gave to the Son of this Idolatrous brood three things.

First hee gave him a Land.

Secondly, from his own Loynes, a Nation great and glo­rious to inherit that Land.

Thirdly, The seed from his own Bowells, in whom that Nation was to be heires intail'd to that Land for ever.

To the first point, Gen. 12.7. Moses saith, Iehovah appea­red unto Abraham, and said unto him, unto thy seed will I give this Land. Cap. 13.14. Iehovah said unto Abraham, lift up now thine eyes and looke from this place where thou art, Northward, and Southward, and Eastward, and Westward, for all the Land which thou seest, to thee will I give it, and to thy seed for ever. Chap. 15.18. Iehovah made a Covenant with Abraham saying, Vnto thy seed have I given this Land, from the River of Egypt, unto the great River Euphrates, &c.

Againe to the second point, namely the gift of a great and glorious Nation, from his own Loynes to inherit this Land, as Chap. 13.16. I will make thy seed as the dust of the Earth, So that if a man can number the dust of the earth, then shall thy seed also be numbred, likewise Chap. 15. and 5. he brought him forth abroad and said, looke up now towards Heaven, and tell the Starres, if thou be able to number them, and he said unto him, so shall thy seed be.

Againe to the third point, namely the guift of the seed in [Page 61] whom this glorious and great Nation should be heires in­tail'd to this promised land forever: for when Abraham had thought that he should be Childlesse, and therefore deter­min'd to make Eleazar his heire, to what God had given him, then Gen, 15.3. behold the word of Iehovah came to him saying, this shall not be thine heire, but he that shall come forth of thine owne bowells shall be thine Heire, and accordingly from him did spring this numberlesse Nation to inherit this Promised Land in the right of the seed promised precedent­ly to Adam and now renewed to be the Sonne of Abraham after the flesh by promise 430 yeares before the Law, as it is Gal. 3.16, 17 & Gen. 13.15. the Land was not in-tail'd by promise in the Plurall to seedes, but to thy seed for ever, meaning in Christ as figured in Isaak the Child of Promise.

Therefore this Terrestriall Canaan was intaild to them in Christ for an everlasting inheritance, as it was a figure of the Caelestiall Canaan, yet eternall life intail'd with this proviso, implicitly of their right submittance in beliefe of truth, and so to enjoy this day of grace as a day of grace: and therefore at this universall Predestination in Christ, God gives this generall rule, I will blesse them that blesse thee, and curse them that curse thee. That is, blessing more speciall to them, which by beliefe of truth, rightly receive all good in the imputed righteousnesse of this seed, as did Abell, the first ten Fathers, and Abraham their Father, or the contrary to them that beleeve not this truth, as to Cain, the old world, the Off-spring of Noah, Shems Posterity and Terah Abrahams Father: So that Gods proceedings by this Covenant in the promised seed, was here layd downe without all respect of persons, Iewes or Gentiles, both being comprehended in this Covenant.

Againe to goe on, for in the raysing of this Nation from misery to mercy in Christ Jesus, God exprest himselfe in divers figures, as first in the manner of Isaacs conception and birth, he being the Child of promise, therefore that God might by this figure lead this Nation by a streight line, to receive by beliefe of truth this land, as their terrestriall day of grace, and to receive by Faith in Christs righteousnesse, the celestiall day of glory; therefore hee gave the naturall being of this Nation, not so much from the force of nature, as from Faiths object, for Abrahams naturall force in the flesh, especially Sarahs wombe was now as good as dead to [Page 64] this production, yet she by beliefe of the promised Messias in Isaac to spring figurativelySo that I­saac was borne after the Spirit and therefore as a right figure of Christs b [...]th [...] so also of all beleevers which are borne after the will of God, and not of the will of the flesh, as was Ishm [...]ell, the figure of all which, walke after the will of the flesh in terrestriall content­ments; and so Hagar in Arabia, and Sarah in the Land of Promise, were figuratively two Testaments, as Gal. 4.24, 25. Rom. 4.19. Heb. 11.12. Gen. 12.12. from her wombe, she re­ceived strength to conceive seed, and was delivered of a Child, from whence sprang this numberlesse Nation toChrist as head, and his nationall spouse elect, as members, being promised to issue as numberlesse from Abrahams Loynes, then dead to tha [...] production, [...] were a figure of Christ and his numberlesse members of right beleevers, yet [...]aham to be such a Father in these three respects believed God was able and faithfull to accom­plish that p [...]omise, and therefore humbly submitted in beliefe, to receive in that gift the righte­ous seed: his satisfactory righteousnesse imputed all that felicity, according to this fourth estate of man, and therefore God reckoned or imputed or manifested to Abraham, that that act, was very sutable or agreeable to his minde, as in another case, hee expressed to Phineas, Numb. 25.10, 11. See this further explained at the end of the exposition of the ninth of the Rom. in cha. 6. this honour.

Yet when Sarah would cast out Ishmaell from inheriting this honour with Isaac, this to Abraham was grievous, then said God to Abraham, let it not be grievous in thy sight, because of the Lad, and because of the bond-woman: In all that Sarah hath said unto thee, hearken to her voyce: for in Isaac shall thy seed be called, that is, figuratively in him to Christ by this streight line, to receive the riches of mercy only in him, in whose righteousnesse imputed, I received all upon Adams fall, as now by Restauration, I intend to receive all, wherefore Abraham accordingly in this righteousnesse received the riches of grace to him and the whole world, and it was imputed to him for righteousnesse) as saith the Apostle, Rom. 4.3.11.13. Gen. 15.6.

And hereupon God gave Abraham circumcision as the Seale of the righteousnesse imputed in the object of Faith, which he received by beliefe of truth, and then God gave this rule, that that man or Family which refused to receiue this Seale of righteousnesse, which is by Faith, should be cut off from the nationall spouse of Christ, Gen. 16.14. implying Gods impartiall proceedings towards them, as precedently to Abell and Cain, If thou dost well, shalt thou not be accepted? if thou dost not well sinne lies at the dore.

Againe, to goe on with this elect Nation, and then we meete with another remarkeable figure, when Rebecca also had conceived twinns by Isaac, God then considered these two babes in her wombe, as two Nations and two manner [Page 65] of people to be separated from her bowells, for so to Rebecca God explaines himselfe. Gen. 25.

And because God by tradition intended to leade this Nation by this figure, as by a streight line of truth, to know in future times, that that rise from their Idolatrous denne, to this honour in Abrahams Loynes, was with no respect to Abrahams person more then to any other mans, but onely to Gods mercifull election, as before is described: therefore before the Babes were borne, God elected the youngest Babe and his posterity to this honour, but hee rejected from this honour the eldest babe and his posterity, although he was the first-borne in the naturall line, as hateing this Elect Nations rise to this mercy, with any respect to Abra­hams or Iacobs fleshly line, as any cause moving him so to doe.

Therefore he did this, that the purpose of God, according to the Election might stand only, according to his call of Abraham from an Idolatrous denne by mercy from that misery.

Againe, this Election and rejection of these babes and their posterity, was before the babes were borne, as here we see, and therefore as saith Saint Paul, it was before they had done good or evill, and so this figure told this Nation, that as their evill works in Terah (from whom in Abrahams flesh they came) did not hinder God from shewing mercy to them being miserable, so neither on the contrary, did a­ny goodAs not workes so not faith fore-seen in Abraham or any other, is any ground of Gods election of mi­serable man to life and glory, but onely Gods love to himselfe in the glory of his free grace in Iesus Christ, is the ground of e­lection, as when God elected all mankind from reprobate divels, we being the same with them in Adams fall, so also the secōd time when he e­lected both Iews and Gentiles in the promised seed by Cove­nant with A­braham, when they were all gone out of the way of peace, & became abomi­nable by their Apostacy from that grace, as in this Chap. doth appeare. works of Abrahams or theirs foreseene, further or bring on this honourable election, to temporall and eter­nall felicity in Christ Iesus.

And therefore that the purpose of God might stand, not of works, but of him that calleth, it was said unto her, the elder shall serve the younger, as it is written, Iacob have I loved, but Esau have I hated. Gen. 25.22, 23. Malach. 1.2, 3.

Thus to this Nation God set up Abraham, Isaak and Iacob; persons for three pillars, to preach through future Gene­rations, that not with respect to their persons more then o­thers, but only in his guift of the seed of the womans righ­teousnesse imputed to them, he raised them from an Idola­trous brood, perishing in the examplary concision of their Ancestors corruptions, to be Christs Nationall Spouse elect: See pag. 72, 73.

Againe, to discend with this Nation, we finde them then [Page 66] in Egypt under great opressions by the cruelty of Pharaoh, but from thence with a high hand God delivers them, figura­tively in the blood-shed of Christ, the Paschall lambe lead­ing them thereby to Christ, his acceptable righteousnesse imputed by God to them, as the only ground of removing their deserved miseries, conferring upon them undeserved mercies as he promised to Abraham in this promised seed, about 400 yeares before, Gen. 25.13 14. Exod. 14.13.

And so God leades them from Egypt through the Wilder­nesse, with his high hand of providence, towards the pro­mised land, the figure of eternall felicity; for saith God to them, You have seene what I did unto the Egyptians, and how I bare you on Eagles wings, and brought you unto my selfe. Exo. 19.

Yet to God by beliefe of his truth in the promised seed, so famous by tradition descending to them from Adam, by the ten Fathers before the Flood down to Abraham, with whom he renewed this mercy for them; they neverthelesse by remissenesse, passed over all this, preferring the Onyons and flesh-pots, and pleasurable treasures of Egypt, before the riches of the promised land, their day of grace, and fi­gure of Gods gift of their eternall glory in Christ Iesus; for when God tried them, their mindes were but flesh, that is, onely agreeable to sensuall objects, as the bruit and no high­er: For neither reason nor Faith of Gods gift in Christ was of any use, wherefore God sware, they should never enter the figure of eternall rest: implying, his impartiall proceedings to them as to Cain and Abell.

Againe, yet because of their remissenesse (they being thus habituated to transgresse the oracle of life and glory, in the promised seed) therefore to the promise, God added the law in holy writ, to convey through their generations, this object of Faith more firmly, that so they might eate the same Spirituall meate, and drinke the same Spirituall drink, in right beliefe of truth, as did all that liv'd by Faith before them, and as doe all that now live in right beliefe of truth after them: for the flesh of the Sacrifice which they did eate at their Feasts; also the flesh of the Paschall lambe, was the flesh of Christ to them in a figure, therefore in beliefe of truth in that figure, they did or might eate the flesh of Christ, as now believing man doth Sacramentally, in bread and wine, and so to them: Christs The flesh of Beasts was not then turned into the flesh of Christ, nor was the Rock which followed them, turned into the nature or person of Christ, al­though that Rock then was Christ, as 1 Cor. 10.4. flesh was meate in­deed, and his blood was drinke indeed; for the truth is, [Page 67] the Law that then was added to the precedent promise, was but their Schoole-master to leade them to Christ to be ju­stified by Faith, Gal. 3.19.24 1 Cor. 10.3.

But here the question will be, Quest. what Law the Apostle meaneth, was added to the precedent promise, made with Adam, and renewed to the world with Abraham.

Hee meaneth the whole Law of Moses with all its parts, Answ. even to the Law of sower hearbs, to eate the Paschall Lamb, and the Law of the first-borne, Exod. 12.8.25. Exod. 13.2: And I will briefly touch 4 heads:

First, the Law Judiciall.

Secondly, the Law of the Sacrificing Priesthood.

Thirdly, The Morall Law.

Fourthly, The penall Law. Of these in their order.

First, the Judiciall Law, as executed by Moses the Judg­es 1 and Kings successively: This figuratively told them, that Christ the seed of the woman, and seed of Abraham and David was successively in them, governing his Israels Com­mon wealth, as King on Sion hill: So Schooling them by beliefe of truth, and the agreeablenesse of the Tipe with the Antitipe, to submit to his government, to cherish each o­ther, as the Nationall members of the mysticall body of Christ, Exo. 21.1.

Secondly, the sacrificing Priest-hood with the Leviticall Ordinances, as successively continued unto them, figura­tively led them to Gods gift of Christs satisfactory righte­ousnesse imputed, and received by beliefe of truth, was it onely that cleansed from all sinne: that is, the guilt, pun­ishment and the prevalencie of it, in Terrestriall Canaan, and from the inherencie of sinne in Canaan Celestiall.

Therefore when the sacrifice was to expire its life, they were to lay upon its head, the hand of beliefe, of remission of sinnes, sometimes of ignorance, sometimes for sinnes against conscience.

And also they had the daily Sacrifice, all Schooling the Nationall Spouse of Christ by beliefe of truth to submit to Christs righteousnesse imputed, for her continued accep­tation, and her etern [...]ll life, only by Salvation, Levit. 4.2, 4.15. chap. 6.1, 2, 7, 8. Esra. 3.4.

Thirdly, the Morall Law as incloased in theBecause the perfectiō of the Morall Law, is onely resident in Christ the true Arke, and from him con­ferred to mans justification and sanctification therefore the Morall Law then was as under the veile, and now is without the veile an Evan­gelicall rule, and not legall, as communicat­ing no grace nor mercy. Arke, with divers interminglings, Schooled this elect Spouse to Gods gift of Christ in six particulars.

First, as all these words were spoken by God with a re­lative remembrance of their redemption from Egypt, by the blood of the Paschall Lambe: this tended implicitly to sweeten their obedience by beliefe of truth, to all the en­suing commandements, as the redeemed Spouse of Christ, as appeares by the forefront of the Tables of the Law Exo. 20.1.

Secondly, because the Morall Law commands this Na­tionall Spouse, not only in Moses presence, her Mediator in the Tipe but also because hee put these commandements into the Arke, there to remaine, as Deut. 10.5. This im­plicitly Schooled this Spouse, that here, God in Christ commanded her to a holy life, in the perfection of parts by love to him, and each others as themselves, saying in effect, be yee holy as I am holy.

The Apostle Rom 7. describ­ing the conflicts of a godly mind, thankefully cō ­cludes its victo­ry to be by Christ, & in the 8 chapt. that there is not con­demnation to all such, and his reason i [...], because the Law as it is accomplished by Christ, is in him: to them the Law of Spi­rit and life, and freeing him frō the Law of sin and death, and that by Christs fulfilling the Law in our flesh; our nature in him hath not only judged sinne to be vile and naught, but also removed the darke ve [...]le of Moses, and those m [...]ltiplicity of Ordinances and operations, through which our fraile nature c [...]uld not with that clearenesse and neerenesse communicate with Christ, to walke after the Spirit, as now we may; as 2 Cor 13.18. Rom 8.4.10, 11.Thirdly, the Rod that budded with Almonds of ripe perfection, as inclosed in the Arke, together with the Ta­bles of the Law: this implicitly Schoold this Spouse, that the Spirit and life of the perfection of the Morall Law, was conferred upon her, by Gods gift of Christs righteousnesse imputed, and that is, onely freed her from the Law of sinne and of death, Rom. 8 1, 2, 3, 4.

Fourthly, the Morall Law as interminglingly closed in the Arke, not only with the Rod, but also with the pot of Manna, as overshaddowed with the wings of the golden Cherubims, wing touching wing: This Schoold that Spouse by that figure, that Christ was as resident with her on Earth, to feed her by beliefe of truth with the bread of life as with Angels food.

Fiftly, because in this glorious oracle of the Morall Law, one precept commanded the seventhThe seventh day Sabboth, or the keeping of a seventh day, as from the Morall Law was extinguished, when this mistery, as included in this Arke, was abolished, and now only remaines the Lords eighth day to be kept yet not by any direct precept, but from the Apostles by tradition in all ages and by consequence from the Apostles Doctrine; therefore Princes, who by Law confirme it to be kept holy to the Lord, their fame shall remain through all Generations. dayes rest: This Schoold this Spouse elect of Christ in two particulars.

First, that she had bin precedently forgetfull of this se­venth daies glorious mistery, and therefore in this precept was inserted a clause of remembrance.

Secondly, because this Arke was named Gods mercy-seat, or resting place this figuratively told them, God rested onely on the perfection of Christs works for the perfection of all his workes which hee had created, and made, so to depend for perfection, as Chap. 4. hereby leading his Spouse not to rest in the wroth of her owne righteousnesse, as did Caine, but to rest onely and alone for all perfection upon Christs as imputed, from whence onely was conferred all her mercies.

Sixthly, God made this Arke his Seat of mercy, in which being wrapt up both the Tables, and so entermingled, and from thence by Moses hee spake to them: this figuratively school'd this Spouse to two things; first, that on these two Tables (as in the perfection of Christs workes) did hang all the Law and Prophets, that is, all the Lawes, prefigura­tions and the Propheticall significations: secondly, because from this glorious Oracle, by Moses, (the Mediator in the Type) God spake to this Spouse of Christ; this implicitly told her, that by her applying her selfe to this sacred Oracle, that thence in Christs righteousnesse imputed, God will so speake peace to her through all generations, as to the Israel of God, Exod. 25.20, 21, 22. Gal. 6.16. So much for the morall Law.

Fourthly, the penall Law, as cursing this elect Spouse, in 4 her negligent contempt of the sacred Oracle thus resident with her; this implicitly told her that she must then speedi­ly return to this righteousnesse imputed for justification for remission of Sinnes, as to the brazen Serpent,Hebr. 12.26. because this Law of Gods curse was as the flaming sword, turning eve­ry way, telling her, that if shee did not here submit, she must pe­rish in the flames of Gods consuming Legall terrors calls to man to turne to God, either after faith, or before I say, to turne to Gods gift of Christ and his righteousnesse imputed for safety and s [...] ­lace from the horrou [...]s of Gods wrath, and this o dinance of God is of use to his Church millitant to the worlds end, for Gods wrathfull curse under the Gospel, and the Law, is one and the same, but mo e severe under the Gospell then it was under the Law, Heb. 10.29. yet not now so frequently demonstrated to sense as then it was the gro [...]nd of it is this; because then all the good of terrestriall Canaan, was a type of the super [...]all grace and glory, as it was morefully to be communicated under the Gospell un [...]a [...]ed. wrath for ever, for hee delivered his Covenant to Abraham in the promised seed, saying. I will blesse them that blesse thee, and curse them that curse thee, and renewes the same with Moses to be a penall Law, whence saith the Apostle, as many as are under the Law are under the curse, for it is written, Cursed is every one that continueth not in all things w [...]ich are written in the Booke of the Law to doe them, Gal. 3.10. Deut. 28.45. All implying [Page 70] this, that Gods procedings to her in Christ was without all respect of persons.

So also in the manner of the delivery of the Law to this elect Spouse; for the morall Law being delivered in the negative so largely, implicitly reveales her precedent sinne against the promise to which now the Law was added, be­cause of her transgression, and so the Law revealed sinne, or caused sinne to appeare, Rom. 7.11.12. and Rom 5.13.

The Apostles stiled the Law of Moses the ministration of death, because the manner of the delivery of it was some signe of Gods displeasure, and also as opposing it to the manner of the delivery of the Gospel, which was in mildenesse and love, so that it is but compara­tively with some respects, but not pro­perly the admi­nistration of death, but an ordinance of life by Christ, it being the sub­stance of the Gospel under a vaile, as Hebr. 8.Againe, the Law given to Moses (the Mediatour in the Type) in smoke, darknesse, thundrings, lightnings, the shrill sound of a Trumpet, sounding louder and louder, to the great amazement of them all, and they not to touch the Mountaine upon paine of death; all implicitly declaring this Spouses deserved punishment for her precedent transgressing of the Oracle of life and glory, descending from Adam, and re­newed with Abraham, and that she was therefore worthy to be cut off from Christ, by the execution of the curse, as she was now threatned in this dreadfull demonstration of it.

Yet, as the Law revealed sinne and wrath, or caused wrath here to appeare, then (Moses the Mediator in the type, that is Christ in the truth) obtained, that this Law should be for life, that is, as leading unto him, and not the admini­stration of death, as she had deserved, Rom. 7.9.10. Gal. 3.19. So likewise, although God esteemed this Nation Israel his elect Esay 45. and 4. yet if the Mediator in the type had not interceded for her, God would have destroyed all ex­cepting him, and from him raised a great Nation unto Abraham according to his Covenant in the promised seed; for saith God to Moses, concerning them, when he would have destroyed them, I will have mercy on whom I will have mercy, and compassion on whom I will have compassion, as if hee should say, I respect none of them, but with respect to my imputed gift of the Lambs righteousnesse, which they re­ject, and apply not themselves to me in it. Therefore all those which had seene Gods great workes in the wilder­nesse and were remisse, not answerable by beliefe of truth to this mercy. God, cut them off from the figure of eternall fe­licity, and caused their carkasses to fall in the wildernesse, yea, hee spared not Mirriam, Aaron nor Moses, nor any save Caleb, the Sonne of Iephuneh the Kenite, and I [...]shua the Sonne of Nun, for they wholly followed IEHOVAH, saith the Text, clearely proving, that God is no respecter of persons, but to [Page 71] all and alike, Deut. 9.14. Exod. 33.19. Rom. 9.15. Numb. 32.10.14.28. and Deut. 32.28.

Againe, about 407. yeeres after the Law was added to the promise, then God gave them a two-fold figure more to lead them to Christ, the onely ground of all their good.

As first that the [...]romised seed should come of the seventh sonne of Ish [...]i, and the sonne of David, King on Sion hill to sit on his Throne, figuratively shadowing out in Salomons thronized glory: So leading this nationall Spouse by right beliefe of truth to pi [...]ch her ultimate felicity in the eternall Throne of the promised seed God-man blessed for evermore, 2 Sam. 7.12, 13, 14. Psal. 45, 6. Luke 1.32. and 33. Heb. 1.8.

The second figure was the glory of the Temple standing in the midst of the Land, which also was a figure of the promised seed, as to it was related the worship, and the most especiall presence of God, for to it must the sacrifices be brought, and to it did this elect Spouse bring all her di­vine worship and adoration, yea, although remote from thence; yet towards it must they worship, figuratively leading this Spouse in the promised Land, to feed on the promised seed, as on a tree of life by right beliefe of truth, as in the Paradise of God, Psal. 122.4. 2 Chron. 7.12. 1 King. 8.44.45. Rev. 3.7. Prov. 11.30.

Yet although God gave all these severall lines of truth, leading by beliefe thereof to the imputed righteousnesse of the seed, as it in which hee onelyThis is the true ground of Election. elected them, to enjoy this Land to be their day of grace, and there to re­ceive his gift of eternall glory. Notwithstanding, they in the spirit of concision, referred their election not to the object of faith butThese are false and erro­neous grounds of Election. to Abrahams flesh whence they were descended, and to a worth in their owne workes to the Law, as but conversant about the object of Faith, and for that cause resisted the doctrine of Christ,Esai. 8.25. Heb. 10.21. Rom. 10.3. as leading them to submit to that righteousnesse of God, imputatively given in him the ground of all their good.

And therefore Saint Paul, Rom. 9. punctually encounters both these errors from the light of Divine truth; for having in the 8. Chapter beheld the stable felicity of some Gentiles, by bel [...]fe of this truth, he therefore in this ninth Chapter re­flects upon this elect Spouse, as neere to the rejection for this resisting of Christ, and therefore his griefe for them was beyond measure, because they were Israel, to whom apper­taine [Page 72] the adoption and the glory, and the Covenants, and the giving of the Law, and the service of God, and the promises, of whom are the Fathers; and of whom, as concerning the flesh, Christ came, who is over all, God blessed for evermore, Amen, Vers. 1.2, 3 4 and 5.

Yet hee implies that these glorious priviledges did not make him so conceive of them, as if Gods Word of curse, according to his Covenant with Abraham, had taken none effect upon them to their rejection; for saith hee, all are not Israel that are of Israel, implying, all are not of Israels faith that are of Israels flesh; consequently Gods Word of curse, might be of force to them which refuse Christ, as the ob­ject of Faith, notwithstanding their precedent election.

Wherefore he further saith, neither because they are the seed of Abraham, are they all children, but in Isaack shall thy seed be called, that is, saith hee, they which are the children of the flesh, these are not the children of God, but the chil­dren of the promise are counted for the seed; for saith hee, this is a word of promise, &c. Verse 6.7, 8, 9. implying this figure of Isaack, as the promised childe was intended to lead them to Christ the promised seed, as precedently is declared.

And so he goes on to the next figure, namely, the manner of Esau and Iacobs conception and birth, for, saith he, not onely this, but when Rebeka had also conceived by one, even by our father Jacob; for the children being not yet borne, neither having done any good or evill that the purpose of God according to By election in this text, is meant onely of the Iewes, to be Christs elect Spouse Natio­nally, and not of any of the Gen­tiles. election might stand, not of workes, but of him that calleth, it was said un­to her, the elder shall serve the younger, as it is written, Iacob have I loved, but Esau have I hated, that is, God to manifest his mind rightly in this mysterie, loved to preferre the younger in the fleshly line, and hated to preferre the first borne to the greatest honour, namely, to the Nationall election, as the first borne after the flesh; wherefore God not onely exprest this betweene Ishmael and Isaac, and primarily be­tweene Esau and Iacob, as before, but also in Iosephs seed, God preferred the younger to the greatest honour, and the eldest to be inferiour in honour, purposely, Gen. 49. So likewise in his choyce amongst the sonnes of Ishai, he passed by all the eldest to the lowest, in the naturall line, even the seventh to David, and preferred him to the throne, therefore it is evi­dent by the testimony of God, this love and hatred to those [Page 73] two babes, was but to delare his purpose,So that God hated not Esaus person, nor ha­ted he him in respect of the foresight of his sinne, nor did he love Iacobs Person more then Esaus, nor loved he him for the foresight of his Faith and righteousnesse, but the truth is, God then looked upon them both alike, with love to his present and future purpose, that is, by those Babes to declare, that not from any respect of foresight of faith or righteousnesse, nor to Abraham or Israels person as they were the naturall root of the Iewes, which moved him to extend his mercy to them, and to declare on the contrary, that the evill of their father Terahs Idolatrous Apostacy hinde [...]ed him not, from predestinating them then untorne, and to call them in Isack to espouse them nationally to Christ, from that I­dolatrous den, but that the only moving causes, was for the glory of his grace, by the promised seed, as precedently is clearely explained. namely, to leade this elect Spouse from her erroneous works and from Abra­hams line after the flesh to Abrahams faith in Christs workes the object of blessednesse, and no more.

For in Scriptures we finde some that were rejected from inheriting this election to life and glory with the promised childe, as well as Esau, and yet we find them admitted, and counted with the true seed of Abraham, namely, Christs; as for example:

In the Esterne Countries, whither Abraham sent his sons which he had by Keturah, and gave them portions, and sent them thither purposely, that they might not inherit this election with the childe of promise Isaack, Gen. 25.6. yet there we find just Iob and Eliphaz, who was descended from Esau's loynes, 1 Chron. 1.35.36. Also Bildad the Shuite de­scended of Abrahams sonne Shuah, and thererefore called the Shuite, 1 Chron. 1.32. Also Zophar and Elihu, all worshipers of God with just Iob, figuratively in the satisfactory righ­teousnesse of the seed imputed, which was promised to Adam, and renewed by Covenant to Abraham, for the future mercy of the whole world, as precedently is declared.

Therefore, if one of Esau's off-spring, who in his loynes was rejected from this election, as were others, as here we see, and notwitstanding that rejection were true wor­shipers in the acceptable righteousnesse of the seed: conse­quently much more might Esau himselfe: therefore let no man be prophane, as was Esau, Hebr. 12.16. So I passe this point, being before explained, pag. 62.63.

Againe, to goe on, vers. 14. the Apostle saith, What shall wee say then? Is there unrightousnesse with God? God for­bid, for saith the Apostle, he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion, that is, as before is explained, God no wayes had any respect to this elect Spouse more then to [Page 74] others but onely in the promised seed, the object of faith, as before, pag. 70. So then it is not in him that willeth to have it from Abrahams flesh, nor in him that runneth, to have it from the wrath of his erroneous works to the Law, but in God that sheweth mercy in this election of you from your Idolatrous denne, to give you the Land of promise your day of grace, and his gift of eternall glory, to be re­ceived by you in beliefe of truth; and not for works con­versant onely about the object of faith, and under the pre­tence thereof to extinguish the glorious workes of Christ, as now you doe.

Therefore in stead of mercy, you shall receive the con­trary from God, even his proceedings to your remar [...]eble confusion; for the Scripture saith unto Pharaoh, For the same For God by Moses sent his Commande­ments to Pha­raoh not to re­turn him to God, by obedience, but occasionally by those com­mands to bring his just punish­ments by draw­ing out Pha­raohs precedent habits of pride to be known to his shame in the wo ld, and to cleare Gods ju­stice in his re­markeable de­struction, as ap­peareth, Exod. 3.9.19.20. & 6.1. & 7.3.4. purpose have I raised thee up, that I might shew my power in thee, and th [...]t my Name may be declared through all the earth, and thereupon hee concludes against them say­ing, therefore hee hath mercy on whom he will, and whom he will he hardeneth, as if hee should say, you know your forefa­thers were as now are you, them to whom was committed this Pillar of truth, the Oracle of the seed promised to Adam and Abraham, and how proudly Pharaoh attempts to extin­quish them, and consequently this seed the object of faith in the pillar of truth as now doe you more directly then ever did he.

Therefore much more will God give you up, as hee did Pharaoh, to you owne insolencies, and then provokingly raise you up to a height therein purposely to make his name famous in power and justice by your remarkeable destru­ction, through all the world, notwithstanding your descent from Abrahams flesh, and his precedent election of you: For he will have mercy on whom he will have mercy, and whom hee will bee See this Text further explain­ed in the [...]r­gent towards the later end of th [...]s Chapter. hardeneth, even amongst you, as to Pharaoh, for that's implyed.

Againe to goe on, Verse 19. Thou wilt say unto mee (saith the Apostle Why doth he yet complaine, for who h [...]th resisted his Will? as if they should say, if Gods will be so irresistable to glorifie his justice and power in our ruine, notwithstan­ding our peculiar and glorious and ancient priviledges, why doth hee so needlessely complaine on us, by the Pro­phets and others, for who hath resisted his will?

To this he answereth, Nay, But O man, who art thou that [Page 75] answereth or disputeth against God? Doth the thing formed say to him that formed it, why hast thou made mee thus? Hath not the Potter power of the This word the same lump hath no relati­on to the com­mon masse of all mankinde. same lump, to make one vessell to honour, and another to dishonour? As if hee should say, when you were all in the sonne of Terahs loynes namely, Abraham as one masse or lump of Clay, semenally in the hand of God? Had hee not then power by Covenant with him in the promised seed thus to shape you for honour or dishonour? that is, to cursednesse or blessednesse, according as you proudly tur­ned his owne talents and mercies against him, refusing his abundant mercy, and therfore leave you to your own stub­bornnesse, as vessells of dishonour, fitted to this destructi­on? as was Pharaoh; or on the contrary, if you would but apply your received talents, to receive more grace, even to his gift of Faith, by it to receive the imputed righteousnesse of this seed, as it onely, in which he received you to grace and glory; Therefore, O man, who art thou that disputest against God? And hereupon the Apostle inferres, saying, What if God willing to make his power knowne, endu­red with long suffering, the vessels of wrath fitted to de­struction, and that hee might make knowne the riches of his mercie on the vessels of mercy, which hee had afore prepared unto glory, even us whom hee hath called, not of the Jewes onely, but also of the Gentiles, as God saith in Hosea, &c. As if the Apostle should say, what of all this; if it be the will and pleasure of God, as indeed it is, thus in justice and mercy by his covenant with Abraham, to fore-appoint you either to honour or dishonour, and to proceed accordingly, without respect of any mans person more then another.

In what can you charge God of injustice; or excuse your selves? as to say: Why hast thou made me thus to honour or dishonour? But God may justly say to you, Thy salvation is of me, but thy destruction is of thy selfe, O Israel.

Againe, verse 25. as God saith there, I will call them my people, which are not my people, and her beloved, which was not beloved, and it shall come to passe, that in the place where is was said unto them, You are not my people, they shall be called the chil­dren of the living God: The Apostle citing their owne Pro­phet against them, implicitly refels their precedent errors in divers respects; as first, because the Gentiles were not Abra­hams seed of Isaack and Iacob, and yet were to be children to the living God.

This therefore proved that Abrahams naturall line after the flesh, was not Gods ground of electing Children unto him, but the election must be in Christ as before.

Againe, because these Gentiles were to be Children of God which had not Moses Law to obey, no not so much as in works conversant about the object of faith, and yet were to be Children unto God, consequently their works of righteousnes to the Law, was no ground of their Election but the election was of him that called them from their I­dolatrous denne, and gave them the election in the promi­sed seed.

Againe, the Apostle cites the Prophet Isay against them, saying, though the number of the Children of Israel be as the sand on the Seashore, but a remnant shall be saved. And because the Apostle referres salvation but to a remnant, consequently their discent from Abrahams flesh, was no ground of their election; for if so, then not a remnant but all Israel must have bin saved, but being referred to a remnant, therefore the election must be as before.

And saith the Apostle, the same Prophet, saith, God will make a short cut in righteousnesse, and except God had left a remnant, they had bin as Sodome, and like unto Gomorrah, imply­ing Gods impartiall proceedings (ordinarily) with this elect spouse of Christ, as betweene Abell and Caine, and as to Abraham in the Covenant for cursednes and blessednesse. Therefore to this elect Spouse God was no respecter of persons.

Againe, Verse 30. the Apostle saith, What shall wee say then; that the Gentiles which followed not after righteousnesse, have attained to righteousnesse, even the righteousnesse which is of faith? by force of Gods precedent predestination with Abraham, for that's implyed: but Israel which followed after the Law of righteousnesse, saith hee, hath not attained the Law of righteousnesse; and then hee gives the prime reason where­fore, because they sought it not by faith, but, as it were, by workes of the Law.

And he saith, they stumbled at that stumbling stone, as it is written, Behold, I say in Sion a stumbling stone, and a rocke of offence, and whosoever shall believe on him, shall not be ashamed; these words imply three things:

First, that Israels glory (as Gods Israel) was grounded onely upon Christ, the Stone laid, as a pillar of truth on Sion hill.

Secondly, that by remisnesse Israell fell to pride, and so from this stone to Abrahams flesh, and their own works of the law, to be the ground of all their glory, and so stum­bled at the Pillar of truth, Christs righteousnesse imputed, to their own destruction.

Thirdly, to those of this Nation, that in right beliefe did submit to the righteousnesse of God that is, the righteous­nesse of Christ imputed, the ground of all their glory, them God would uphold in honour; for saith the Text, hee that beleeveth, shall not be ashamed.

So much for opening the ninth Chap. to the Rom. And here by the way observe, that this Chapter giveth no ground to Reverend Calvins error, namely, that God before the world was, did personally reprobate the greatest part of mankinde to un­recoverable damnation, and personally elected the rest to unavoyd­able salvation.

Againe, to goe on against their works of righteousnesse to the law, about the object of Faith: the Apostle opposeth Abrahams example, who by Faith in the object of Faith, by this Pillar of truth, terminated in it as the onely ground of all felicity: Rom. 4. Of him he saith, What shall we say then? that Abraham our Father, as pertaining to the flesh hath found, for if Abraham were The ground of mans Iustifi­cation in this fourth estate, is Gods guift of Christs righte­ousnesse recko­ned or imputed to man: yet the Iustification of a Sinner is this, v [...]. Gods pardon of his sin, guilt, and punishment, for that Righte­ousnesse so reck­oned or imputed as to all man­kind upon our fall in Adam, & as new to all In­fants departing this World: but when Iustifica­tion is reckoned or imputed to Mans Faith, it is because that act of right belief is more connex­ively related im­mediately to the object of Iustifi­cation, then any other act of a beleever: And when sometimes Iustification is attributed to Faith, it is be­cause a right be­leeve [...]s submis­sive receptive instrument of Faith is opposed against the pride of mans suppo­sed wo [...]ks of righteousnesse; and in this sense S. Paul Rom. 4. br [...]ngs in that text Gen. 15. saying it was imputed to Abraham for righteousnes. justified by works, he hath whereof to glory, but not before God, for what saith the Scripture, Abra­ham beleeved God, and it was imputed to him for righteousnesse: Implying, hee beleeved all his good from Gods gift, in the righteousnesse of the seed imputed, and so was that righte­ousnesse imputed to him, to the remission of his sinnes, which was his justification, and the ground of all felicity: Therefore saith the Apostle, Now to him that worketh is the reward not reckoned of grace (as it was to Abraham) but of debt, but to him that worketh not, but beleeveth on him which justi­fieth the ungodly, his Faith is counted for righteousnesse: Imply­ing, that God was Abrahams exceeding great reward, only by his gift of the righteousnesse of this seed imputed in the object of Faith which Abraham by beliefe, submissively im­braced, even as David describeth the blessednesse of the man unto whom God imputeth righteousnesse without works saying, Blessed are they, whose iniquity is forgiven, and whose sinnes are covered; blessed is the man to whom thee Lord will not impute sinne: from verse 1. to the 8.

Againe to goe on, the Apostle in divers passages of his [Page 78] Epistles shewes this elect Spouse, what absurdities do spring from her conceit of the worth of her works, conversant about the object of Faith in the Law.

First, as if hee should say, suppose you doe believe the Law to be Gods Law, and therefore to the Judiciall Laws are obedient to live in some orderly manner: Suppose also from the same grounds you are at paines and costs to bring your Sacrifices to the Priests and Levites for your offerings (the Law commanding it) Also suppose you love God for the wealth of Canaan, and love each other, being joynt in­habitants of that land, yet in all this to you, these Laws are not of Faith, because you by beliefe rest upon your deed done, to be accepted of God, as did Cain, and terminate in sensuall delights, for you are not led from the letter of the Law in right beliefe, to rest in Christ his acceptable righ­teousnesse, the proper end of the Law for righteousnesse to man rightly beleeving truth:The same is [...]he Gospel now [...]o man, not rightly beleev­ing truth, for the Law and the Gospel for sub­stance was one and the same, therefore men meerely Moral, and of a civil life, must beware left they perish eternally by this deceit, for man may not be farre from the King­dome of God, and yet fall short thereof. as Mark 12.34. Therefore because you stick in the letter, to you the Law is but a dead letter, re­vealing sinne and wrath, because you reach not the sense and scope of the Laws prefigurations and significations, for the truth is acceptation with God is not of works, therefore it is of faith, that it might be by Grace, to the end that the promise might be sure to all the seed: implying Gods gift of Christs imputed righteousnesse, is the only stable ground of felicity in it selfe for man, and also, so to man rightly believing truth, for man may beleeve divine Testimony as divine Testimony, and yet not beleeve justi­fyingly, as chap. 10.

Againe, their election to inherit the Temporall felicity of Canaan, as the figure of eternall felicity, could not be a debt due to the worth of their works, and to the imputed righ­teousnesse of Christ too, for these are contraries, Wherefore saith the Apostle, if the election be by grace, then it is no more of works, otherwise grace is no more grace, but if it be by works, then it is no more grace, otherwise worke is no more worke, Rom. 11.6.

Againe, the worth of their works by the Law, did tend to overthrow the Foundation of the salvation of the world, because it makes voyd the object of Justification, and also the use of Faith to that object in a justifying relation; and therefore saith the Apostle, if they of the Law be heires, Faith is made voyd, and the promise of none effect. Rom. 4.14.

Againe, this conceited worth of works to the Law, put a nullitie to the Sonne of God, his glorious expiration of his life, for the completion of all righteousnesse, to the sal­vation of the world: for saith the Apostle, if righteousnesse come by the Law, (that is as they would have it) then Christ died in vaine. Gal. 2.21.

Againe, he gives them to know, the Law is not of Faith, his meaning is, not to any living man on Earth, but only to Christ, as bound to believe and do the perfection of the Law in every tittle, as their Doctrine of works did import, for in this respect hee only and alone, is the man that could do them, and did live in them as a perfect man, to take off the cursednesse from all that believe his righteousnesse im­puted. Gal. 3.11, 12, 13, 14.

Againe, when Christ is manifested by the Apostles Do­ctrine, without the prefigurations of the Law, yet now this People would believe in Christ his righteousnesse for sal­vation, but would then joyne their righteousnesse in the obedience of the Law to his, as necessary to their salvation, and by this they runne upon a two-fold Rock at once.

First, they binde themselves to observe all the Laws, from which now by Christs perfect obedience they were freed.

Secondly, by this they made a nullitie to themselves, of all happinesse by Christ, as saith the Apostle Gal. 5.2. Be­hold I Paul say unto you, that if yee be Circumcised, Christ shall profit you nothing, for I testify againe to every man that is Circum­cised, that he is a debtor to doe the whole Law; Christ is become of none effect unto you, whosoever of you are justified by the Law, yee are farre fallen from Grace.

And Rom. 7. hee shewes, that this error of theirs, is as if one should joyne a dead Corps to a living man, and as if a woman should esteeme her selfe bound to the Law of her Husband when he is dead, we are saith hee, now delivered from the Law, that being dead wherein we are held, that we should serve him in newnesse of Spirit, and not in the oldnesse of the letter. from verse 1. to the 6.

Againe, although Christ by the Apostles Ministry, was now manifested without the authority of the Law, it being abolished, yet Rom. 3.21, 22. hee grants to the Law and the Prophets still this honour, that they witnesse to this righteousnesse of God, which is by Faith of Iesus Christ, that it only is it which is man, Justification to salvation: [Page 80] wherefore verse 27. saith hee, where is boasting then? it is ex­cluded by what law of works? Nay, but by the law of Faith: Therefore we conclude, saith hee, that a man is justified by Faith without the deeds of the law: That is, without such deeds, as their erronious Doctrine of works did import.

Quest. But here may rise a que [...]on, namely, In what sense Moses laws are of perpetuall use to Christ his Church on Earth?

Answ. First, so farre forth as they precedently were figurative shaddowes of Christ to come, they now all are of no use, but as a dead letter, and without that Spirit or life, that they precedently had, because they all ended their efficatious force, in the satisfactory righteousnesse of Christ, sealed with his blood to the expiration of all the Law and the Prophets.

Secondly, as the Morall laws expiration is in Christ Iesus, so it is of a double use.

First, we are to receive by Faith the Morall laws perfecti­ons in him, as given of God imputatively to justification, and so to receive the remission of sinnes and salvation.

Secondly, we are to apply our selves to it, as our rule of imitation in love to God and our Neighbour, and having done our best continually to submit to his, as imputed for our continued acceptation here, and for eternall life here­after. Rom. 8.1, 2, 3, 4.

And the ground why the perfections of the Morall law onely in Christ Iesus, doth free man beleeving truth, from the law of sinne and of death, so conveying to him eternall life by salvation, is this, because the Morall law originally in its pure naturalls, was instituted by God, a meanes in the Covenant to a supernaturall end in the first Adam, as is proved; wherefore no sooner did the Morall law in Christ his sacred person by his birth in the promise subsist in him, as the spotlesse Lambe, but in that instant of time, it was ingaged in him being the second Adam, as a meanes to at­taine that supernaturall end by perfect love to God and his Neighbour; and therefore it was immediatly put upon all mankinde, freeing man from the law of sinne and of death, because it came upon all men to justification of life: for it removed Adams imputed damnation, which was to passe according to the justice of the Covenant, and so it removed the totall nature and prevalency of sinne, and obtained the foresaid dispositions of Amity to God, and enmity to Sa­tan; [Page 81] as also the good of this world, to be mans day of grace, to receive in Gods gift, the day of eternall glory.

Againe, I say it must be by beliefe of this truth, in the ob­ject of Faith, or the object of Justification: And the ground why man capable of the use of reason, must receive all blessednesse by beliefe of this truth is:

First, because as Gods word of truth giving this object of life, is as Gods hand or instrument to reach this gift to man, so also man his beliefe of that truth, is as it were, mans hand or instrument, to receive this gift from God; there­fore it must be by beliefe of this truth.

Secondly, it must be by beliefe of this word of truth, as conveying the object of faith, because man his reasonable soule, is but a receiver into it selfe, all its supernaturall fe­licity from externall objects believed, as in Adam we see, and therefore so in this object of justification.

Thirdly, it is by beliefe of this truth, because the aforesaid principles of derivative Amity which God put in the na­ture of all men, doth internally dispose them to this Amity with God, aswell as to enmity to Satan: wherefore at first, God requireth man to come to him in beliefe of truth, but according to sense and reason, as he doth excitively draw out that Principle, so to give mans reasonable soule a fur­ther internall power to receive his gift of Christ, namely, a power to believe divine testimony, as divine testimony; that is, to receive it from God as from God, for as God ga­thers not where he strewes not, so he gives this power to man that had it not, to receive his gift of Christ, the ground of all his happinesse: Wherefore because this Elect Spouse, did not so applie her received Talents, to receive more Ta­lents in Gods way, to receive life in Christ the object of Faith, but contrarily applied Gods talents and his law a­gainst him in his own way, to have all their own way, namely, from terrestriall felicity, and from Abrahams flesh, and from the worth of their owne workes, at best, but conversant about the object of Faith, and no way con­sonant to Faith in that object: therefore God rejected this elect Spouse, to the remarkable praise of his justice in all the world, sixteene hundred yeares and more; therefore he respects no mans person, but according to his first Modell, If thou dost well, shalt thou not be accepted? if thou dost not well sinne lies at the dore.

And from this ground it is, the Apostle crieth out at the vast depth of Gods wise providence as being not a­ble to comp [...]ehend the depth of that righte­ous dispensation in his justice and mercies, in­terminglingly e [...]tended to the Generations and Nations of man, Rom. 11. from ver. 28 to the end. And to this point may be referred E­zekiels vision of wheeles full of eyes, running one within ano­ther, &c. as Reve [...]end brought on right­ly observes in his Consent of Sc iptures. Exodus 33.19.34.6 & 7.And by this Nations rejection we may take occasion by the way, to observe the manner of Gods proceedings with the Sonnes of Adam, for as he would not give this Nation possession of the Land promised to Abraham, untill the sinnes of the Inhabitants, namely, the Canaanites were full, to their finall destruction: so neither would he call in the Gentiles to inherit their promised blessing in the seed of Abraham in whom hee predestinated them to it, untill the sinnes of this Elect Nation was full, and transcendent, by slaying the Sonne of God, in which promised seed they received all their good as was prefigured to them, when God said to Moses, the Mediator in the Tipe, I will cause all my good to passe before thee, meaning Christ, and upon his death, then c [...]me on their universall rejection totally, but not finally for ever.

But it will here be objected, Because God fore-appointed Christ to be slaine in the truth to answere the figurative Lambe in the Tipe, consequently this did impose upon them a necessity, that Christ must be slaine as he was, and consequently this may seeme in­justice in God to make that fact the fulfilling of this Nations sin, to their remarkable destruction.

I grant, that Christ must be slaine in the truth, to answer the figurative Lambe in the Type: I also grant, that they were in some sort necessitated to slay Christ as they did, but that necessity came not from God, for God gave them severall demonstrative rules to the contrary. As

First by this exemplary punishment upon Cain, that the blood of the just shall not goe unrevenged by him, and this was recorded to them by Moses.

Secondly, by giving a law to Noah and to his Sonnes, that that man which spilt mans innocent blood, his blood should be re­quired of him that spilt it. This also stood upon Record to them.

Thirdly, to this elect Spouse God gave a figure how hee would have her to demeane her selfe, in this fact of the death of Christ, by the manner of their Father Abrahams offering Christ Tipically in Isaak as first to Abraham, Isaa [...] was his dearely beloved, although he used the knife to be­reave him of life, Gen. 22.

2. Abraham never intended nor attempted this fact, untill from God he received an expresse commandement so to do.

Thirdly, hee did slay him unwillingly in respect of his love to the promised child, yet willingly in respect of his [Page 83] love to God, and his commandement, and so his unwil­lingnesse became a harmelesse nay-say to God.

But the fact of the children of Abraham in the death of Christ was a most wrongfull nay-say to God, in all they did, and therefore saith Christ to them, Iob. 8.40. this did not Abraham, presenting implicitly to their remembrance Abrahams Typicall fact in this businesse.

First, that as Abraham slew Isaack really in his intention, so might they intend and accomplish his death in the truth.

Secondly, as Abraham did love him whom he really slew in his intention, so much more ought they to love him in his death, as the most proper child of promise.

Thirdly, as Abraham never intended nor attempted to slay the promised seed, untill there came an extraordinary com­mand from God to doe, so neither ought they much more in this fact of the death of Christ.So it is one thing to do that which God be­fore determi­ned to be done by them, and another thing to doe that thing as God would have them to do it.

Fourthly, but when that commandement came, then al­though in respect of their love to him they had beene un­willing, yet in respect of their faith and love to God in this Mysterie, they should have beene obediently willing to kill him, as God should prescribe the manner, as to Abra­ham he did for God in Abrahams typicall fact, not onely in­tended to confirme their faith, that Christ the seed pro­mised should by the expiration of his life, aspire the com­pletion of all righteousnesse, for the redemption of this world; but also to teach them how to demeane themselves in the manner of Christs death, in a harmelesse nay-say to God as did Abraham their Father.

The Negative precept of the Morall Law, forbidding 4 murther, stood as their standing law to keepe them from all unjust taking away any innocent mans life, much more not to take away the life of him, which at least appeared to them a man sent from God.

Therefore this fact committed against these transcendent rules, thus manifested to them, justly called to God for their transcendent punishment, and they were no way ne­cessitated to this fact by God, but the contrary: secondly, I grant also, that in some respect they were necessitated to this unrighteous fact, but it was from themselves: and the first step that brought on this necessity,The first step to fall from Christ totally. was this their re­missenesse to God in all his wayes for their good; for to them God made it manifest, that in the satisfactory righ­teousnesse [Page 84] of this seed as imputed; he conferr'd all good to the universall world, figured in the Lambe slaine, famously descending by tradition to them from Adam, by the ten Fa­thers, as before is proved.

Likewise God manifested it to them by renewing the same to the universall world by Noah and his sonnes.

Likewise by renewing the same with Abraham, by pre­destinating in this seed, both Iewes and Gentiles to glory.

Likewise hee manifested it to them in the satisfactory righteousnesse of this seed sealed with his blood, figurative­ly in the paschall Lambe, that hee delivered them from the bondage of Egypt, and brought them to the blessednesse of Canaan, a figure of eternall felicity, for applying the Lambs blood upon their dwellings figured, that onely in the righ­teousnesse of Christ imputed, God was their safety in the day of wrath, Exod. 12.13. All this, and more successive­ly was presented before their eyes, in that glorious addition of Moses Law, to the promise in those prefigurations and significations, and all left upon record in holy Writ through their generations.

Therefore it must needs follow by undeniable conse­quence, that their first step to this ungodly necessity, pro­ceeded from their owne remissenesse to God in all his wayes for their good; for had they considered these things, they would never have destroyed him, by whom all felici­ty came to them.

And then their remissenesse to that object of faith Ce­lestiall, brought on their inordinate intensnesse to sen­suall objects terrestriall, and to Idolatrous imaginations, and so came on their second step necessitating them to this transcendent fact,The second step. as for example: their remissenesse to Moses the Mediator in the type, brought on their Calfe, and ter­minating in things sensuall and terrestriall, and conse­quently their crucifying of Christ to themselves, by absen­ting their mindes from Moses in that mysterie; for they then not onely worshiped the Calfe, but also they did eate and drinke, and rose up to play:

The third step.Likewise they so brought on a further necessitie, as a third step for the future, namely, custome in evill, hence it is God said to them, can the Blackmore change his skinne, or the Leopard his sp [...]ts, Ierem. 13.23. then may yee also doe good that are accustomed to doe evill; and now, sense commands reason under the pre­tence [Page 85] of the doctrine celestiall, to terminate in a good ade­quate to sensuality:Mat. 26.61. for from this ground they made the Temple and Moses Chaire their plea against Christ and his doctrine, not from love to the mysterie included therein as leading to Christ, but onely in love to the glory of the Temple, as a terrestriall magnificence of their Nation. Likewise in their princely Priesthood, as it was a worldly ordinance correspondent to worldly pompe and dignity, but rejected Christ the inclosed mysterie of that figure.

Thus by voluntary choyce in the spirit of concision, they became necessitated to evill, in things that were good in themselves, as the felicity of Canaan was good in it selfe; and to kill Christ in the truth, as Abraham did in the type to the redemption of the world was good, but to them evill, be­cause they did it in hatred to him, as Iohn 8. & 40. because his doctrine was an enemy not to them, but to their pride in terrestriall felicitie, and proud consanguinity and ope­rations.

And therefore they slew the Lord of glory in the same mind, as Cain slew Abel, Mat. 23.35.Thus wee may rightly conceive how Pharaoh is said to harden, and God to harden Pharaohs heart. Wherefore, instead of giving them the Spirit of Faith from the speciall grace of the Covenant, God delivered them to their owne wills, from the universall mercy of the Covenant made with Abraham for them,The fourth step. and so came on a fourth step of their necessity in sin, and consequently their universall rejection from him as the just punishment of their precedent apostasie from Gods salvation, imply'd in the words of the Lord Jesus Christ, saying, O Ierusalem, Ierusalem, which killest the Prophets, & stonest them which are sent unto thee, how oft would I have gathered thy children together, as a Hen gathereth her brood under her wings, and ye would not, therefore yourThat is, the Temple, imply­ing thei [...] sepa­ration from Gods favour in Christ, the most proper Temple of Gods speciall presence in the Truth, as the Temple was in the Type, Luke 13.34. house is left unto you desolate.

And he further saith, Verily, verily, I say unto you, yee shall not see me untill the time come, when you shall sa [...], blessed is he that com­meth in the name of the Lord. These words imply two things; the first is because they precedently refuse to see him accor­ding to their light, as their reason was able in their day of grace; therefore God now denyed them the gift of Faith, to see his glory in beliefe of truth, even when their eyes did looke upon the Lord of glory, and saw his great workes, Luke 10 8.22.

Likewise when he beheld Ierusalem, he wept and said. O that thou hadst knowne even in this thy day, those things which be­long [Page 86] unto thy peace, but now they are bid That light of truth which formerly men did see & would not, for that ther may come a time when the light Eternally, by Gods spirit shines more cleer, yet the sight thereof shall be denied to them as in this elect Spouse we see. from thine eyes, Luke 19.24.

Likewise Saint Iohn in his 12 Chapter saith, although Christ had done so many miracles before them, yet they beleeved not on him, that the saying of Esayas the Prophet might be fulfilled, that he said, Lord who beleeved our report? and to whom is the arme of the Lord revealed? and Saint Iohn saith, therefore they could not believe because: Esayas saith againe, hee hath blinded their eyes, and hardned their hearts, that they should not see with their eyes, nor understand with their hearts, and should be conver­ted, and I should save them. And further saith Saint Iohn, these things said Isaiah, when he saw his glory and spake of him, ver. 37. That is, These things hee spake of their rejection, when in the Spirit of Faith he saw the Lord of Glory rejected by this elect Spouse.

Likewise Saint Paul Acts 13.40. speaking to this people rejecting the Doctrine of Christ saith, behold you despisers and wonder, for I worke in your daies, a worke which yee in no wise shall believe, although a man declare it unto you.

Likewise saith Christ unto them, yee believe not, because you are not my Sheepe These Scrip­tures by Gods spirit are inten­ded to this nati­onall Spouse for her transcendent sinnes, and not to most of mankind as denied his grace, because appointed by God personally to vnavoidable damnation. Joh. 10.26. All plainly proving, that God now when Christ was come into the world, denied them the gift of Faith, for their precedent refusing Gods way for their salvation.

Secondly, it is further implyed in these words of our Sa­viour, that there is a time limited for this their blindnesse and hardnesse of heart, when he saith, Yee shall not see me un­till the time come, when you shall say, blessed is hee that cometh in the name of the Lord: Implying, that although this Natio­nall rejection was to be universall, yet it should not beAlthough it were not finall to them nationally in respect of the time to come, yet it was finall to all or at least to most in the Interim. finall for ever in the Spirit of unbeliefe.

God some­times to the glo­ry of his grace, e [...]tends his mer­cy universally to all, as in the call of the Gen­tiles, and as in time to come he will to these Iews, yet sometimes when men are alike dead in sinnes by Apostasie, he will leave some of them to perish finally, and receive some of them to mercy, although alike wicked, yet not for any hatred or love to the one more then the other, personally considered, but onely in love to himselfe, in the one from his love to Iustice, in the other from his love to mercy, that is, to the love of his glory in either, as he [...]e wee see some received to mercy and reserved alive, to conferre a future call of their posterity to Christ, and the rest were blinded, and in this ease and the like fals that of Moses, and the Apostle he hath mercy on whom he will, and whom he will he hardeneth.Likewise our Saviour gives another close glance to this point, speaking of this elect Nation, Mat. 24, 22. hee saith, the daies of their vengeance shall be shortened in the destru­ction of Ierusalem, for the elects sake: Implying, else no flesh of [Page 87] Abrahams elect stock, would be reserv'd for a future call to mercy. Likewise for any mercy shewed to this Nation, Saint Paul referres it rightly, when he saith, Isr [...]ll obtained not what it sought for, but the election obtained it, and the rest were blinded. Rom. 11.17.

And he saith, as touching the election, they are beloved for their Fathers sakes, meaning, Abraham, Isaak and Iacob, with whom in Christ the promised seed: This Nationall Ele­ction, was first established ver. 28. And he also speakes to their restauration saying, all Israel shall be saved, as it is writ­ten the deliverer shall come out of Sion, and shall turne away the ungodlinesse from Jacob. ver. 26. And then gives a gene­rall ground of all this future mercy, because the guifts and callings of God are without repentance, ver. 29.

And in the next verse hee gives a demonstrative reason thereof in the Gentiles, who although by their precedent A­postacie were so long rejected, yet now God gave Christ to them, and calls them to him. ver. 30. Thereby implying likewise, God would not repent his gift of Christ to this Spouse, and therefore call them to him againe.

And therefore it is most cleere, that Gods proceeding in this second part of time, is without all respect of Persons.

And for a conclusion of this Chapter, take these observa­tions following.

First, that to referre any mans faith and obedience to bee the condition of the Covenant of grace, but Christ his faith and obedience, is to derrogate from him and to arrogate to man that which is not his.

Because as the first Adam his second estate before his fall, was an estate of Faith and obedience active and passive, the somme of the conditions of the Covenant as precedently is proved Chapt. the 2.

So likewise the Sonne of God the second Adam, his obe­dience passive and active, was an estate of Faith, the con­dition of the Covenant for the Redemption of the world, from whence the Covenan [...] was changed by him, from a Covenant of wrathfull justice, to a Covenant of Grace and mercy to all the world as Chap. 4.

Likewise in this Chapter we see hee and hee alone was the man, which by saith and love to God and his Neigh­bour, did live in the pure naturalls of the Law to every tit­tle to redeeme man which by Apostasie brought himselfe under the Curse.

For although the life of all believers, besides Christs is in this world an estate of faith and obedience, and although Gods word of truth is his instrument to give to man Christs righteousnesse, and mans faith his instrument to receive in that righteousnesse his blessednesse, yet between God and mankind, neither of these are the conditions of the covenant of grace: For as God on his part hath not bound himselfe to either of these as a condition, so neither hath he bound all mankinde absolutely to believe or not to be saved: For if faith were the condition of the Covenant of Grace, God in justice could not save one of mankinde which did not believe.

But it is already proved, Chap. 4. that an innumerable number of mankinde departing this world in Infancie, childhood, or the like, by the universall grace of the Cove­nant in Christ Jesus our Saviour, are saved: Likewise so was all mankind without faith saved from the damnation of Adams sinne to the praise of Gods grace to all eternity.

Therefore, although to man capable of the use of reason, faithIt is one thing that God re­quire it's ex­ercise, as a ne­cessary instru­mentall quali­fication, and another that hee should re­quire it as a condition of the Covenant. is the necessary instrument as his mouth to re­ceive his meat, and must be applyed to the object of Justi­fication in some degree, or hee must perish, yet his faith and obedience is no condition of the Covenant of grace, no more then mans mouth whereby hee receives his meate.

Secondly, is it so, that as first upon Adams fall, so the se­cond time in the promised seed with Abraham by Cove­nant, that God elected, predestinated, and fore-appointed all mankinde alike from perishing in misery to grace and glory in Christ Jesus, as here wee see.

Hence observe, what is Gods most proper booke of life, namely, the promised seed; for in him all mankinde were both times onely written for grace and glory, as in a booke of life, not onely when Adam fell, but the second time, as is registred by covenant with Abraham to life and glory, therefore Christ Iesus is Gods most proper Booke of life, out of which all that perish are blotted out for despising this gift of grace and glory, Psal. 69.28. Rev. 20 12, 13. Rev. 5.13. &c.

Thirdly, is it so, that although at one and the same time, God in Christ with Abraham by covenant thus predesti­nated Iewes and Gentiles to glory, yet called not the Gentiles [Page 89] till about eighteene hundred yeeres after, but called the Iewes to inherit this glory in the birth of Isaack.

Hence observe the onely ground, why the Iewes were first in this honour in respect of time was, because God for his owne names sake was pleased then to begin the execu­tion of that blessed predestination; and from [...]his ground, Christ gave them the priority, commanding the twelve, say­ing, goe not into the way of the Gentiles, and into any of the Ci­ties of the Samaritans enter yee not, but goe yee rather unto the lost sheepe of the house of Israel, Mat. 10.5. Likewise at An­tioch Saint Paul and Barnabas rendred the same priority to them, saying, It was necessary the Word of God should first have beene spoken unto you, Acts 13.46, &c.

But when Christ in the expiration of all righteousnesse upon the crosse, had made open the way to bring in the Gentiles, so making both one generall assembly and Church of the first borne inroll'd in heaven, Hebr. 11.25.

Yet our Saviour in a Parable foretelling the Iewes of this joyning the Gentiles to them, implies his proceeding in this generall assembly, shall be without all respect of per­sons, choosing and refusing, as betweene Cain and Abel, for hee concludes his discourse, saying, Many are called, but few are chosen, Matth. 10.14.

Further, implying, notwithstanding the extraordinary fluxe of grace and truth, which was then to be powred out upon all flesh; yet if they did not apply themselves therein, to receive his righteousnesse imputed to be their wedding garment for acceptance, they should not be respected.

Fourthly, is it so, that the second Adams faith and obe­dience 4 is the alone condition of the covenant of grace, which by mercy brought eternall life to all mankind alike.

Hence observe, that the fruition of that eternall life in Heaven, is to all alike without degree of glory to one more then another, although here the degrees of grace are diffe­rent, some more, and some lesse, as they apply more or lesse their talents to Christ, as the object of Justification.

Yet the fruition of that glory depends onely and alone on Christs righteous workes, which is mans by free gift; therefore that glory is enjoyed there by al alike, without de­grees (Christ onely excepted) who in all things must have the preheminence; for one mans reasonable soule is not more uncapable then anothers in it's essentiall faculty simply [Page 90] considered, but all the difference of capacities ariseth from error, transgression and sinne, or the effects of sinne: but in the fruition of that glory, all this for Christs his righteousnesse sake is removed, and not remaining consequently their ca­pacities being then alike, their enjoyment of that glory is all alike, without degrees, to the praise of Gods grace to all eternity.

Yet it is not so, on the contrary, to mankinde in eternall death, because their sinne abides upon them, so that they descend to eternall death, not for anothers workes, as men ascend to eternall life; but for their owne despising Gods grace leading to eternall life.

Therefore, as they more or lesse were in sinne, conse­quently Justice requires more or lesse punishment for de­spising eternall felicity Gods way.

5 Fifthly, observe it stands all mankind hereupon to be­ware of remissenesse to God in his way by Christ Iesus, for their eternall felicity; for as wee all in Adam by remisse­nesse to Gods Covenant, fell so low in misery, as never any meere creature could raise us from thence, as Chapter 3. Likewise, in this last Chapter wee see Christs elect Spouse, by her remissenesse to her felicity by Christ Iesus, brought upon her selfe a connexion of causes, necessitating her selfe to un­avoydable rejection from Christ, as a fugitive remarkeably despicable here on earth, this sixteene hundred yeeres and more.

6 Sixthly, Is it so, that the Law was added because the off­spring of Abraham did transgresse the object of Justificati­on given in the promised seed to Adam, and renewed to them with Abraham.

Hence observe, how rightly speakes the Apostle, that the Law was not given to the righteous man, that is, as unto Abraham, who terminated his operations by beliefe of Truth, and Love to God and man, by a right relation to God in the object of Justification; for here in this Chapter, wee see Moses law added to the Promise, to schoole Abrahams law­lesse off-spring to Christ, because they precedntly transgresse the promise.

7 Seventhly, although God did communicate to the world with the first Adam naturall perfection by creation and ce­lestiall perfection by the Covenant; yet here observe, that God never restores any of that to mankinde, but by mercy, [Page 91] ever turning his eyes onely upon Christ, and his satisfactory righteousnesse: for as before the world was, it was ap­pointed for all alike in him by redemption, so according­ly upon the fall in him, hee chose us to life and glory from perishing with reprobate divels, to whom in respect of our selves, we were unrecoverably joyned: So likewise, when with Noah, hee renewed this mercy to the second world, it was by turning his eyes only upon Christ and his satisfacto­ry righteousnesse; so likewise when with Abraham he pre­destinated both Iewes and Gentiles to life and glory, from be­ing fit vessels of wrath, as lying in their owne apostasie, from the grace of God; yet then onely in the promised seed, God turned his eyes in mercy to the world, in the precedent predestination, as in this Chapter clearely ap­peareth.

So much for the second part of Time; I now should come to the third, namely, the calling of the Gentiles; but here will arise a necessary question, viz. In what estate for eternall life stood the Gentiles, from the time they were scat­tered at Babel, untill they were called to mercy in Christ? but by Gods help I will answer it in the next Chapter.

CHAP. VII. Shewing, in what estate or condition were all the families of the earth, from the re­jection at the Tower of Babell, to their call to Christ, in whom they were elected.

ANswer. In respect of the Object of Justification they were excluded, not to have it resident amongst them and therefore in that respect they lived as without God in the world, and so the day of grace in this world was to them not as a day of grace, being left to walke in the vanitie of their mindes, they wanting the pillar of truth, or Oracle of the promised seed, and so re­mained [Page 92] under wrath about 18 hundred yeares,This text Ephes. 2 3. no way ex­cludes infants departing this world from eternall life: See the last Ob­servation in the 7 Chapt. and there­fore when some of those Gentiles, by the Gospell were return­ed from their Apostacie, and received life in the object of Faith: The Apostle saith unto them, yee were the Children of wrath, even as others: therefore they were so under wrath, throughout all those precedent generations. Ephes. 2.3.

But it may here be objected, God threatned to visit the sinnes of the Fathers upon the Children but unto the third and fourth generation of them that hate him; Object. therefore this visitation could not be so large, as throughout all these pre­cedent generations.

Answere. Answer. This visitation is spoken restrictively, only with respect to the Sonnes of Iacob, as to continue the elect Na­tionall Spouse, till Shilo came: and if God in mercy had not cut short their deserved visitations, Iacobs seed after the flesh, as this Nationall Spouse sometimes, had bin utterly extinct.

Therefore their visitations for their Rebellions, in mercy were limited but to three or foure generations: Hence saith God to Rebellious Israel, I am JEHOVAH, I change not, meaning his Covenant withNote, that al­though this vi­sitation be in­termingled with the negative part of the Mor­rall Law, yet it issued from grace and mercy in Christ the seed of Abra­ham. Abraham, therefore yee Sonnes of Iacob are not consumed, Malachi 3, 6, 7. Where­fore all Nations o [...] the Gentiles might be under wrath the time precedent, notwithstanding this limitation.

Againe, all the time that they were under wrath, yet God intermingled his wrath with mercy, leaving them a nar­row way to eternall life, by salvation in Jesus Christ.

And the narrownesse of this way is to be considered in a two-fold respect, namely, in meanes internall and exter­nall.

The internall meanes was the remainders of the aforesaid infused principle, hereditarily descending in the Nature of man, which as it disposed them to Enmity with Satan, so also to Amity with God, from whence, although they had not the Oracle of God to direct them, yet Saint Paul impli­citly grants some few of them did attaine Circumcision of the heart, virtually at least in their obedient seeking of God, Rom. 2. Hee preferres the best of these Gentiles, although ex­cluded the Law against the boastings in the Law of the Children of Abraham, for saith hee, if the Gentiles which have not the Law, doe by nature the things contained in the Law, these having not the law, are a law unto themselves, which saith hee, [Page 93] shew the effect of the law written in their hearts, their thoughts in the meane while accusing, or else excusing one another. ver. 14.15.

Againe saith hee, if the uncircumcision keepe the righteousnesse of the law; shall not his uncircumcision be counted circumcision? and saith hee, shall not uncircumcision which is by nature, if it fulfill the law, judge thee, &c. ver. 26.27. And he then con­cludes the Point in the behalfe of the vertues of those Gen­tiles, in opposing the proud formalitie of the profession in the Law by the Iews, saying he is not a Iew which is one outwardly, neither is that Circumcision which is outward in the flesh.

But he is a Iew which is one inwardly, and Circumcision which is of the Heart in the spirit, and, not in the letter, whose praise is [...]ot of men but of God. ver. 28.29.

And the ground why the Apostle esteemes these vertues by Nature amongst the Heathens, to be the circumcision of the heart, is this, because it did implicitly and vertually leade the hearts of these Heathens to God in Jesus Christ and the ground why it did so is this.

Because the foresaid principles of Enmity and Amity was derivatively put into their hearts, issuing from Grace in Jesus Christ, for it was given in the promise of Christ, when God said, I will put enmity, &c. Therefore if it be by man, put forth to seeke for God, as God extitively drawes it out, but in natures voyce, it will implicitly and virtually at least move to God in the wrath of Christs righteousnesse, imputed under the Notion of mercy, for according to the nature of a thing, such is its operation.

But here in Christ wee see, was its roote, therefore the cicumcision of the heart, was its fruite. So much for the internall meanes in this narrow way to eternall life by Christ.

But secondly, the externall meanes of this narrow way to life, was twofold:

First, the oracle or pillar of Truth, as included in Israels common-wealth, for by this God did as it were, reach forth his helping hand of mercy to these miserable Gentiles under wroth: for at first when God gave the Law of Circumcision, he then gave a Law of admittance, not of Circumcision to goe out among the Gentiles, but for Gen­tiles and strangers to come to Abrahams Eternall blessednesse by Christs imputed righteousnesse, is the bosome of rest to Abra­ham and all right beleevers. bosome. I meane the Church in his Family so famous for Godlinesse, in the imputed righteousnesse of the promised seed.

And here by Gods Law they might receive the seale of righteousnesse, which is by Faith: Gen. 17.12.27. Rom. 4.11.

Secondly, about foure hundred yeares after this, when God reared up the Mosaicall Ordinances, a partition wall, by hand-writing upon Record, differencing the uncircum­cised Gentiles more exclusively then ever before, and the Jewes more inclusively to the Oracle of life: Psal. 147.9, 10. Ephe. 2. ver. 11. to the 16. Yet then also God made a Law of admittance for Heathens and strangers, to Sojourne in Israels Common-wealth, and gave them the same Rule to come to him in the satisfactory righteousnesse of the promised seed, as he did to his elect Spouse, Levit. 19.33, 34. Numb. 15.15. And accordingly we finde of them, 43600. furthering the glory of the Temple, possessing a glo­rying heart with the Israell of God, at theYet the Sina­gogues of the Iewes were holy to the Lord, as now are on Churches, that is, as set apart only by the direction and care of the Church, for con­venient and mutuall meetings to worship God, yet not set apart, and holy, as was this Temple by Gods commandement; neither in respect of the place, nor the materialls, not the forme, nor the finall end, as to typifie Gods speciall grace by Christ, as him in whom all worship must terminate in God by right beleife of the object of Iustification; yea the word and Sacraments are but holy instruments instituted by God to communicate by his Spirits manifestation his speciall grace and favour in Christ as the object of Faith. dedication of the Temple to God. 2 Chr. 2.17. 1. Chr. 22.2. 2 Chr. 30.25, 26.

Likewise by Traffique and Marchandizing with this Na­tion from farre, the Fame of Ierusalem, and the worship of the Temple, with the Princely Priest-hood, so correspon­dent to worldly Glory, by these remarkable figures, God reached out his hand, pointing as it were by his finger to the world that the desire of all Nations should come to an­swere the implicit seekings, to all among the Nations, who by patience in well doing did seeke honour immortallity and eternall life.

So much for the first externall meanes.

The second externall meanes was more universall even to all the Families of the Earth, namely, God speaking kindly in the voyce of the Creatures, to them in Jesus Christ im­plicitly; for from God his Covenant in Christ, first in the Promised seed with Adam, and secondly renew'd with No­ah, hee gave all mankinde the fruitfull Seasons, communi­cating unto them food and gladnesse, so by a good Terre­striall, drawing them by Christ Iesus, implicitly, to looke up for a good Celestiall in him.

Hence it is the Apostle affirmes, God left not himselfe with­out witnesse, in that he gave them raine from Heaven, and frui [...]ful Seasons filling their hearts with food and gladnesse. And saith hee, this was that they should seeke the Lord, if hap­pily they might feele after him and finde him. Acts 14.16, 17. Mat. 25.24. Acts 17, 27.

And the ground why Gods voyce in the creatures, doth ex­citively draw unto Christ in the distilled influence of his Spirit, as the dew to the tender hearbe, is this because the whole creation, is as it were, wrapt in the imputed righ­teousnesse of Christ, as in a mantle of mercy, for from thence it came to passe, that this world is as now it is, mans day of grace, to receive the gift of eternall glory, and therefore as thy tender mercies oh Lord are over all thy works, so dost thou by thy kindnesse therein excitively draw man to thee in Christ the hope of glory. Psal. 145.9. Col. 1, 27.

And from this ground the Apostle brings in Gods voyce in the creatures, joyntly cooperating with Gods voyce in the Gospell, begetting Faith in the heart of man: so then saith hee, Faith cometh by heareing, and heareing by the word of God; but I say, have they not heard? yes said he, ver [...]ly their sound went into all the earth, and their words unto the end of all the world: compare Ps. 19.3. with Rom. 10.17.

And from this ground hee tells the beleeving Romans at Heathenish Rome, that he was not ashamed of the Gospell of Christ.

First, because it was Gods power to salvation.

Secondly, because it revealed the righteousnesse of God fromWhe [...]efore rightly doth the Author to the Hebrewes leade man to receive the world by Faith, Heb. 11.3. and not as made out of that which did first appeare, namely the Chaos, and that perfection which it received, because it being lost by the first Adam, it was immediatly restored by the second, hee being then the first borne in the Promise, of every creature from the dead fall of Adam: wherefo [...]e Saint Iohn Rev. 4.24. right­ly brings in Christ to be Gods faithfull witnesse, and the beginning of the Creation of God joynt­ly together, and aluding to the same ground in his Gospell, Chapt. 1. hee brings in Christ as Christ, to be the maker of all which was made it being involved in darknesse, by the justice of the Covenant for Adams fall, and that is implyed, be [...]use he brings in the second Adam personally God man, and so the light and life of man, enlightning every man which cometh into the world, and alluding to this principle i [...] is; that God remembers forgetfull man of his six dayes works, as involved in Christ the true Arke of rest to God for man, and in him to since all daies, as t [...]ri [...] ­ed into an eternall Sabbath of rest, here by Faith, and there by Fruition. Faith to Faith; that is, from Faith implicite, as most weake, to Faith expressive, as most strong.

Thirdly, because that truth which most Gentiles did de­taine [Page 96] in unrighteousnesse, God rendered the same to them by his workes in nature: for, saith hee, God shewed it them, and then shewes us by what; namely, the invi­sible things of God from the creation of the world, are clearely seen, being understood by the things that are made, Rom. 1. from verse 16. to 20. not that Gods workes doth naturally excitively draw man to God in Christ as natu­rall, but as related supernaturally by Christs opening the wombe of all perfection as the second Adam and first borne of every creature; from whence ever since the first blessed seventh day morning, it travaileth untill now to be per­takers of the supernaturall glory, as precedently is proved: So much for the second externall meanes in this narrow way, leading to eternall life.

Againe, that this meanes was efficacious to bring these Gentiles thus by nature to eternall life, is from Scripture proved implicitly, and also more expressively.

First implicitly, by Gods bending his mercifull eare to the Idolatrous Mariners, praying so confusedly unto him, and yet hee gave them a temporall salvation; likewise to Abimilech, he pleading to God his uprightnesse according to his light. God accordingly acknowledged it to be so, and gave him a temporall salvation: Likewise the Hea­thenish Ninivites, whom hee threatened with vnavoydable destruction,The faith of the Ninivites was a ce [...]taine beliefe of Gods Word for their temporall de­struction, min­gled w [...]th a de­pendant hope in him for mer­cy to remove that misery. yet they imploring him under the notion of mercy, hee removed their misery, by giving them a temporall salvation, implicitly, touching upon the spirits of them all, that if they did but by patience in well-doing seeke for immortality according to their light; hee would give them an eternall salvation, Ionas 1. from verse 5. to 16. Genes. 20. from verse 3. to 7. Ionas 3. to verse 9.

Secondly, the Scriptures speakes more expressively; for the Apostle speaking of these Gentiles, excluded the Law, having it onely written in their hearts by nature, saith, That God will render to every man according to his works, to them who by patience continue in well-doing, seeke for glory, honour, and im­mortality, eternall life, verse 6. & 7. and verse 10. hee saith, Glory honour and peace to every man that worketh good, to the Jew first, and also t the Gentiles; for there is no respect of per­sons with God: as many as have sinned without the Law shall perish without Law, and as many as have sinned in the Law, shall be judged by the Law, verse 11.12.

And the ground of this point is implyed in the first Chapter, and 28. verse, from the rule of contraries, hee speaking of some of these Gentiles, which did withhold the truth in unrighteousnesse, saith, even as they did not like to retaine God in their knowledge, so God gave them up to a reprobate minde, to doe things not convenient, being filled with all unrighteousnesse, implying on the contrary, that if they had carefully retained God in their knowledge, ac­cording to the truth which they had received of him, that then God in mercy would have kept them from the power of their sinnes in this narrow way to life; for before the Apostle saith, God would render to them eternall life, ha­ving not the Law, as well as to the Iew.

Therefore this meanes was efficacious in this narrow way to eternall life to some, and might have beene to more of these Gentiles under wrath: for the Apostle having thus proved, that the uncircumcised Gentiles doing by nature the things contained in the Oracle of God, might attaine eter­nall life, as well as the nationall Spouse of Christ, hee sup­poseth, that from hence they would imagine, that hee made no difference betweene them and the uncircumcised Hea­then; therefore in the third Chapter saith hee, What advan­tage then hath the Iew, or what profit is there of cir­cumcision, that is, of all their peculiar and glorious privi­ledges? To this he answers, much every way, because unto them was committed the Oracles of God; for what if some of them did not believe (that is, Gods Oracle) to be true in the seed promised, shall their unbeliefe make Gods ob­ject of Faith, or Gods faithfulnesse to man in that object of none effect? God forbid, yea, let God be true, and every man a lyar: yet verse 9. he concludes, the Iewes by reason of their proud Apostasie to be no better generally then were the Gentiles, as it is written, saith he, there is This must needs be under­stood of all for the most part, and not that none did un­derstand aright, nor that none were righteous, for then there was a time when God had no Church nor Christ, no Spouse in this world, and that is unpossible; for Christ till time shall be no more, will in this world be a Priest after the order of Milchizedech, to continue a Church on earth, see ca. 10. none righteeus, no, not one, there is none that understandeth, there is none that seeketh after God, they are all gone out of the way, &c.

But it will be here objected, that the Apostle contradicts himselfe, because that as in this Epistle to the Romans, he af­firmes man by nature doth the things contained in the Law of Christ to eternall life, but in his Epistle to the Corinthians, he saith the contrary, namely, that the naturall man percei­veth not the things of the spirit of God, for they are foolish­nesse unto him, neither can hee know them, because they [Page 98] are spiritually discerned, 1 Corinth. 2. verse 14.

Answer. There is no contradiction at all, for in his Epistle to the Romans, by nature hee meanes, as not having the Oracle of life, as it was among the Iewes, but onely the foresaid inter­nall principles in their nature, and the voyce of God spea­king implicitly by Christ in the creatures but to the Corin­thians he meanes men naturallized in the spirit of Satan, ac­cording to the course of this world, for they esteemed the wisedome of God in the creatures as leading to God, and especially the Apostles Ministery in the Gospel to be foo­lishnesse; and therefore the Apostle saith to those of Corinth, where is the Disputer of this world, hath not God made foolish the wisedome of this world? 1 Cor. 1.20.

Therefore here's no contrad [...]ction, but Gods proceedings also in this narrow way to eternall life, is according to the first modell, if thou dost well, shal [...] thou not be accepted, if thou dost not well, sinnes lies at the dore.

Observat. 1 The first Observation: If the vertues of the best of the Gen­tiles or Heathens, having not the Oracle of life, did thus by nature obtaine the circumcision of the heart and spirit hence observe, that the vertues of the best Heathens, were not shi­ning sinnes, but of the same nature and kind as are the most holy men on earth.

Secondly, is it so, that when the way of life was so nar­row, that few did finde it, yet some did find it without the Oracle of God, by retaining the truth of God in their knowledge, consequently so might all the rest.

Observat. 2 Hence observe, how just that sentence of the Apostle up­on them is; namely, that they are left without excuse, Rom. 1.10

Observat. 3 Is it so, that when the way to life was thus narrow, as is described, and yet some of them did finde it, and conse­quently so might all the rest by retaining the truth of God in their knowledge, and not having the Oracle of life and light.

Hence observe, how just that other dreadfull sentence is which the Apostle applies to all mankind, saying, Christ in fl [...] ­ming fire shall come taking vengeance on them which know not God, and that obey not the Gospel of our Lord Iesus Christ. 2 Thes. 1.8.

Observat. 4 Is it so, that by the apostasie of the world of I [...]wes and Gentiles from the object of life; the way to eternall felicity at Christs comming into the world was (as it were extin­guished. Hence observe, that well might the Lord of glory [Page 99] then affirme and exhort mankinde, saying, enter in at the strait gate, for wide is the gate, and broad is the way that leadeth to destruction, and many there be which goe in thereat, because strait is the gate, and narrow is the way which leadeth unto life, and few there be that finde it, Matth. 7.13.

Againe, here observe, although God doth visit the sinnes of the fathers upon the children through many generations, yet hee doth not extend that visitation to their unavoydable damnation; but hee onely shewes his type and just dis­pleasure against their apostate parents for contempt of his gracious mercy by making narrow and strait the way to eternall life to them and theirs; yet a way is here, we see, and those children are not delivered up from Gods universall grace & mercy, nor from receiving his more speciall mer­cy to life in that narrow way except for their owne detain­ing that truth in unrighteousnesse; wherefore righteous art thou, O Lord, in all thy wayes, and merciful in all thy workes.

CHAP. VIII. Being an Introduction to the third part of time in which the Gentiles were called to life and glory.

I Call it an Introduction, because, as Christ being slaine figuratively in the Lambe, in the point of time that Adam fell, his righteousnesse being committed or imputed to to the world then made way for all blessednesse to man: So now also being slaine in the truth and finished all righteousnesse, it being in mercy imputed to the world this second time, it then brake downe the partition wall of the Moysaicall Ordinances, which before excluded the Gen­tiles, and so made an open way to bring in the Gentiles to in­herit with the Iewes the blessing of Abraham.

Therefore it is requisite I should now first show how the Sonne of God did this great worke of restoring the world and so come to shew the calling of the Gentiles to that blessednesse.

And first take notice that God not only led Adam before the fall, and Christs elect Spouse to Eternall felicity by Al­legories, but also Christ himselfe: For as the first Adam was by God assign'd his place, for the improvement of his per­fect Excellencies, to Gods glory, for the Supernaturall feli­cities of the World, namely the Garden of Eden, with its prefigurations: So likewise the second Adam by God, for the Improvement of his perfect excellencies, to the said end had his place assign'd him, namely the Land of Canaan, figured first by Gods assigning the particular Place where Isaack the promised seed in the Type was to be Sacrificed, that is, onely in the Land of Canaan which God appointed Abraham.

Secondly, It was likewise prefigured in this, that the Land of Canaan was entail'd to Isaack the promised Seed in the Tipe.

Likewise the Intaile descended figuratively to Christ as he was the Sonne of King David, therefore the breadth of this Land, is thy Land O Emanuel, as saith the Prophet Isaiah, Chap. 8. ver. 8.

Thirdly, this was likewise Typified to Christ, in that all Sacrifices in the Type, were excluded from all places in the world, and included only in this Land of Canaan neere the Temple, restrictively to expire their lives in the Type: Therefore in this Land, was the Lord Iesus Christ in the truth, Personally to performe the worke of the redemption of the world, the which accordingly hee did.

Againe, Christ the Sonne of God, as he was man, was borne under five relations to this worke.

First, by promise, the Sonne of Adam, as the seed of the woman, immediatly upon the fall, and therefore bound by the Law of Nature to relieve his Parents in their Lapsed condition.

Secondly, by promise borne the Sonne of Abraham, and therefore bound to the Law of circumcision, figuring his cutting off the powers of Satan, that is, of sinne and the con­sequences thereof; for the Covenant was, that all the Sons of Abraham must be circumcis'd in their generations: there­fore hee was borne in subjection to that Law.

Thirdly, hee was by promise borne the seed of David, therefore borne under the Law of the Typicall Mediator, as added to the law of circumcision; therefore bound to [Page 101] love God with al his heart, & al his strength & his Neigh­bour as himself, in the work of the redemption of the world.

Fourthly, as the Sonne of David so hereditarily to the crowne of the Terrestriall Canaan, figuratively leading him by Faith to his eternall Throne in the Celestiall Canaan.

Fiftly, at last all these relations meet in one issue by be­ing borne of the blessed Virgin Mary his Mother: for when the fulnesse of time was come, God sent forth his Sonne made of a woman, made under the Law, that we might receive the Adoption of Sonnes, Gal 4.5.

Sixtly, he was the Sonne of God also, by eternall genera­tion, the second person in the sacred Trinity, and so perso­nally God man, and therefore bound to the fulfilling of all the law and the Prophets, to the regaining of Gods glory by restauration of the world by redemption, as it was said, it shall breake thy head, the truth is, and so he did; for as we first in Adam magnified Satans lies for truths, and nullified Gods truth for lyes, so likewise at that time when hee came to this worke, all the world,This definition is an answere to Pilates Questi­on, viz. What is truth? Ioh. 18.38. For Christ as he was the faithfull and true witnesse a­gainst Satans lyes, did undoe what he had done, and so de­stroyed the works of the Divell, but Sa­tans finall bruise shall be at the day of judge­ment in [...]wo pa [...]ticulars; first when Satan and all mankinde, which from the beginning have refused mercy, to adhere to him, shall receive by the seed of the woman, the sentence of their full damnation, in immediate execution to all e [...]er­nity, Mat. 25.41.46. Secondly, by rendring up to God all mankinde from Satans power, which from the beginning hath died in infancy, and that through all Generations ha [...]h adhe [...]ed unto Christ in right beliefe of truth, and so God by Christs ministeriall ordinance shall be all in all, that is, fully glorified to all eternity, according to the simple and plaine meaning of his truth in the eternall life of the one, and in the eternall death of the other, and as Christs ministeriall Ordinance shall therein terminate, so then shall all Creatures be subjected to him, as Iudge of quick and dead, and so all knees in Heaven and Earth, and under the ea th, shall bow and bend to him for ever. Rom. 14.10.11. both Jewes and Gentiles generally, had made God a lyer, as much as in them lay, for they were all Apostates from Gods guift of Christ his righteousnesse imputed, which came upon all men to the justification of life, not believing it, but fol­lowing lying vanities, so forsaking their own mercies; and the truth is, the work of Christ was to witnesse Gods truth, which wee thus betrayed, wherefore of himselfe hee saith, to this end was I borne, and for this cause came I into the world, that I should beare witnesse unto the truth: 1 Ioh 3 8. and for this purpose the Sonne of God was manifested, that hee might destroy the works of the Divell Iohn 18 37. And in briefe, that truth which Christ made good, as the faithfull and true witnesse against Satans lyes, may be thus defin'd, namely, that God never intended his glory upon m [...]n­kinde to all eternity, but according to two generall Rules.

First, according to the Covenant made with the first Adam a Covenant of works.

Secondly, but according to the Rules of that Covenant, as now it is turned by Gods guift of the second Adam into a Covenant of grace and mercy; and to the last, Christ is the most proper witnesse in Gods behalfe to his glory, by the salvation of mankinde, as Iohn 3.16. saith hee, God so l ved the world, that hee gave his only begotten Sonne, that whoso­ever believeth in him shall not perish, but have everlasting l fe: And he saith, God sent not his Sonne into the world to condemne the world, but that the world through him might be saved. Also he saith, He that believeth is not condemned, but he that believeth not, is condemned already, because hee beleeveth not in the name of the only begotten Sonne of God: Implying, that although sinne simply as sinne, did not at that time of grace condemne them, yet their persisting in their precedent Apostasie from that grace, now light and life is manifested unto them; this would be their Condemnation, wherefore he saith, This is the Condemnation that light is come into the world, and Men l [...]ved darkenesse r [...]ther then light, because their deeds are evill. And of himselfe he saith, Io. 8.45. I proceeded forth and came from God; neither came I of selfe, but the Father sent me.

Also Iohn 5.36. he saith, The worke which the Father hath given me to finish the same worke that I doe beare witnes, that the father hath sent me, the which was his witnessing the truth as before is proved. And hee did it in these paticulars.

First against the Spirit of Sathans lies in the Saints.

Secondly, in Sinners.

Thirdly, against Sathan hand to hand.

Fourthly, against Sathan in flames of Faith in love under Gods most flaming and dreadfull wrath; of these in their order, and first in the Saints: as in Nichodemus who in the Spirit of Sathan being averse to his sacred doctrine, as de­claring this truth: Iesus said unto him art thou a Ruler in Isra­el and understandest not these things, Ioh. 3.9.

Likewise to the Spirit of unbeliefe of this Truth in his Disciples, Iesus answered and said, O faithlesse and perverse Ge­ner [...]tion, how long shall I be with you, how long shall I suffer you. Mat. 7. & 17.

And to the same Spirit in Peter, Hee turned and said unto Peter, get thee behind mee Satan, thou art an offence unto mee for thou savorest not the things of God, but the things that be of men. Mat. 16.23.

And to the same spirit in Iames and Iohn, He turned and re­buked them and said, yee know not of what Spirit yee are of, Lu. 9.34.

To the same spirit in the two Disciples that went to Emaus, saith hee, O fooles and slow of heart, to believe all that the Prophets have spoken; ought not Christ to have suffered these things, and so to enter into his glory? Luk 24, 26.

Likewise saith the Text, Hee appeared to the Eleven, as they sat at meate, and upbraided them wits their unbeliefe and hardnesse of heart, Marke 16.14.

And to the Virgin Mary his Mother, Jesus saith unto her, Woman, what have I to doe with thee, mine houre is not yet came, implying in her request, something was not sutable to his Spirit of Truth, consequently so farre forth, according to the lying spirit of Satan. Ioh. 2 4.

Secondly, he also witnessed this truth of God against the lying spirit of Satan in sinners: That is Man in the state of unbeliefe, as resisting this truth, as for instance, he pro­ving himselfe to be the light of the world not only by Do­ctrine, but [...]lso by a miraculous fact, giving sight to the man that was borne blinde; then the lying spirit of sa [...]an attempted to extinguish this truth by saying, give God the praise, we knew that God spake with Moses, as for this fellow wee know not whence hee is?

But Christ in the mouth of the man retorts the argument upon them saying, herein is a marvellous thing, for yee know not whence hee is, and yet hee hath opened mine eyes. Now wee know that God heareth not sinners, but if a man be a worsh pper of God and doeth his will, him God heareth, and since the world began was it never heard, that any man opened the eyes of any that was borne blind. Joh. 9.5.6.16.24.29. &c.

Likewise he being in the Synagogue, intermingling this Doctrine of truth with another miraculous fact, called to a woman bound by Satan eighteene yeares, and by the word of his mouth makes her free from the bondage of sa­tan implicitly telling them, that if by the call of his Do­ctrine they would (in beliefe of that truth) but as they were able by sense and reason come to him, he then would dissolve the power of satan in them, and so the truth should make them free; but the lying spirit of satan in the Ruler of the Synagogue, resisted this truth, for he answereth with indignation because that Iesus had healed on the sabbath [Page 104] day and said unto the people, are there not six days in which men ought to worke in them? therefore come and be healed, and not on the Sabbath day.

But this evill spirit so changed into an Angell of light, the Lord discovers and said, Thou Hypocrite, doth not each of you on the Sabboth day loose his Oxe or his Asse from the stall, and leade him to the water? and ought not this woman, being a daughter of Abraham which Satan had bound, loe, eighteene yeeres, be loosed on the Sabbath day? and all his enemies were ashamed: likewise hee miraculously fed many with small parcells of bread, declaring himselfe thereby, as by his doctrine, that hee was the bread of life to man by beliefe of this truth to nourish him to everlasting life.

Likewise, by raising up the widowes sonne and lairus daughter, and Lazarus foure dayes dead, declaring by this, as by his doctrine, that he was sent of his Father to them, the resurrection and life to man by their beliefe of truth in him. Or, the resurrection of faithlesse man to everlasting death; for, saith hee, If yee believe not that I am hee, yee shall die in your sinnes (that is) and rise to perpetuall shame: but all this truth in the lyings spirit of Satan they resist by pre­tence, that Abraham and God was a Father to them, but he according to truth, witnessed the contrary against them, saying, I know you are Abrahams seed, Joh. 8.37. but vers. 39. Iesus said unto them, if yee were Abrahams seed, yee would doe the workes of Abraham, but now yee seeke to kill mee, a man that have told you the truth which I have heard of God, this did not Abraham, implying, that although they were Abrahams seed in the flesh, yet not Abrahams seed in the faith, conse­quently not children to God, but to the Divell, verse 44. Yee are of your father the Divell, and the lusts of your Father yee will doe. For although by light of sacred truth, they came to know hee was the heire, namely, the promised seed from God to Adam, Abraham and David, and so heire to all; yet their minds by pride was lifted up with the glory of the Terrestriall Temple and princely Priesthood, as a worldly magnificence to their Nation, but not to the celestiall mysterie therein leading to the imputed righteousnesse of the seed, as the onely ground of all their glory; for in their hearts him they hate and attempt to extinguish both him and his doctrine, because it tended to put an end to that typicall magnificence andMan perversly proue by cu­stome in sinne to attaine a glo­ry adequate to his corporeall part, namely, his mouldering body, is there­fore an enemy to Gods way, as leading him to an eternal fe­licity, sutable to his unperishing part, namely, his soule and body made spi­rituall, but so farre as man is led by the spi­rit of Christ, he is of another minde. worldly glory, [Page 105] Marke 12. from verse 7. to the 12. Matth 21.38. and 45. But the Lord Jesus Christ witnessed the truth in plaine termes, and said, My Kingdome is not of this world, my King­domeIf Christ refused to be an ea thly Mo­narch in Ca­naan and Sion hill, & decla­ring by plain­nesse of speech that his King­dome is not such, conse­quently this Kingdome of Christs Spouse nationall elect was but a figure of that grace that was most clea [...]ely powred out under the Gospell, and also of his eternall throne in mo [...]e then An­gels glory, and not a type of an earthly Monarchy of his of one thousand yeeres in length; see this point more cleare in cap. 9. is not from hence, Mat. 18. & 36

Likewise he refused to be made a worldly King on Sion hill, so proving his doctrine to be true by this fact; for, saith the Text, when Iesus therefore perceived they would come and take him by force to make him King, he departed thence, &c. John 6.15.

Likewise, to his successo [...]s which were to witnesse this sacred doctrine of truth, hee gives the same rule, not toIn the judgement of the Sonne of God, it is a safe way to keepe his ambassadors to the worke of his ambassage, by keeping them from worldly go­vernment and terrestriall pompe, yet they must have a compleate competency, as is implyed by the Apostle, 1 Cor. 9.12.13, 14. but the former is the ruine of simple godlinesse in Christs Spouse; for saith Gods Spirit, Like Priest like People, Hosea 4.9. aspire to dignities and glory in the government of this world: for saith the Text, Iesus called them unto him, and said, yee know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority over them, but it shall not be so amongst you, Mat. 20. vers. 25.

Likewise, by a remarkeable fact he condemned the pride of the priests and others of this elect Spouse in their proud apostasie after the flesh, couched under a pretence of the celestiall doctrine, the worship and the Temple; for the eternall Son of God rides upon an Asse in a contemptible manner into Ierusalem, the Metropolis of this Nation, and so despised the vanity of all that glory; yet this fact tended to the consolation of the meeke in Sion, by beliefe of truth, as was fore-prophesied, behold, thy King commeth unto thee, meeke and sitting on an Asse and a Colt, the foale of an Asse, and the common people and his Disciples gave him high praise and glory, at which the proud apostate Priests, Scribes, and the like their hearts did rise; for to him they said. Hearest thou this? but hee repelled this lying Satanicall spirit in evidence of truth, and answered and said, If these should hold their peace, the stones would cry: Also hee fore-pro­phesied the destruction of all their supposed present felicity, Mat. 21. from verse 4. to the 16. Luke 19.36. and 42. So much for the second point, his witnessing the truth against the spirit of Satan in sinners.

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Thirdly, Christ witnessed this truth hand to hand with Satan himselfe; for, when hee had denyed himselfe not the fruit of one tree, as Adam was to have done, but all food, forty dayes together, dedicating himselfe to the great worke of the Redemption of the world in obedience to his Father: so mediating for mercy to the world, he afterwards was an hungry, then came Satan to him, and said, If thou be the Sonne of God, command this stone that it be made bread, and Christ by the word of truth, repells his assault; For, Iesus answered him, saying, It is written, That man shall not live by bread alone, but by every word that proceedeth out of the mouth of God, implying; that as mans temporary life is maintained by an influence from God in bread, so his life spirituall here by faith, is in every word of God from the influence of his spirit: Likewise then the Divell taking him up into an high mountaine, shewed him all the Kingdomes of the world in a moment of time, and the Divell said unto him, All this power will I give to thee, and the glory of them, for that is delivered unto me, and to whomsoever I will I give it; if thou therefore wilt fall downe before me all shall be thine. Iesus answered and said unto him, get thee behind me Satan, for it is written, Thou shalt worship the Lord thy God, and him onely shalt thou serve, implying, that himselfe was personally God-man, and ought therefore to be worshipped by him.

Likewise he brought him to Ierusalem, and set him on a pinacle of the Temple, and said unto him, if thou be the sonne of God (as thy words import) then cast thy selfe downe from hence; for it is written He shall give his Angells charge over thee to keepe thee, and in their hands they shall beare thee up, lest at any time thou dash thy foot against a stone; And Iesus answering, said unto him, it is said, Thou shalt not tempt the Lord thy God, im­plying what he had said before was his answer, Luke 4.

So that although the first Adam believed a lye to the de­struction of all, yet the second Adam was constant in Gods truth, dissolving Satans lies for the restauration of all, and Satan, saith he hath nought in me.

He likewise discovers to the world, what Satans opera­tions was and is, for Iohn 8. he saith, Sa [...]an was a murtherer from the beginning, and abode not in the truth, because no truth is in him: when he speaketh a lye, he speaketh of his owne, for hee is a lyar and the f [...]ther thereof, verse 44.

Fourthly, Christ now witnesseth Gods truth against Sa­tans [Page 107] lyes by faith and flames of love to God under Gods most dreadfull wrath, so offering himselfe as a whole burnt offering to God, yet not but that Gods truth may be wit­nessed under divine justice and not under wrath; likewise under mercy, and not under wrath: Also under Justice in exceeding great wrath.

The first was Adams estate in the Covenant before his fall.

The second is the Estate of the Saints witnessing Gods truth in some conformity to Christ, in which respect hee which sanctifieth, and they which are sanctified are one, Hebr. 2.11.

The third was the estate of Christ, as the Redeemer of the fallen world; for as hee was for our sinnes in Adam, and for the Iewes and Gentiles apostasie, a sinner imputed; Hee therefore in this respect was a man as hated of God, as him­selfe saith, reckoned amongst the transgressors.

And the truth is, so it was with him from his concepti­on to the expiration of his life; for although his conception and birth was not in sinne, butChrist parta­king mans na­ture, as do chil­dren, viz. semi­nally in the womb, is a two­fold pledge to us: first, that it was to destroy the workes of Satan in our be­halfe: second­ly, after man believeth truth, to free him from the feare of death, to which prece­dently all his life long hee was subject, Hebr. 2.14. conceived and borne an holy thing, the Sonne of God, yet his conception and birth was from her, in whom was sinne, the seed of the Serpent; wherefore shee rejoyced in him as her Saviour and sal­vation.

So likewise no sooner was he borne but Satan in Herod attempted to bruise his heele: Likewise his breeding under his supposed father was but meane, a Carpenter: Likewise with his kindred, which nationally was his Spouse, he was reputed but a meane fellow, a friend of Publicans and sin­ners, a mad man, a conjurer, an impostor, a blasphemer of God, a Divell.

Therefore rightly doth the Apostle incourage the Saints to undergoe the hatred of the world, to consider him that indured such contradiction of sinners against himselfe, Hebr. 10.13.

Againe, the first Adam, by the justice of the Covenant in point of triall against Satans lyes, was estated not onely in the sweet perfections of the glory of nature: but also in the splendor of the Garden relatively drawing him by faith to enjoy God in the heavenly glory; but the second Adam not onely under wrath, but under exceeding great wrath, as appeares in two particulars.

First, by his feares of the neere approach of that wrath.

Secondly, by what it was when he was directly under it: first, when this houre and power of darknesse did draw neere, although it was a thing greatly by him desired; as his aspired end to his fathers glory; for when he commeth into the world, he saith, Sacrifice and offrings thou wouldst not have, but a body hast thou prepared mee: then said I, l [...]e, I come to doe thy Will, O God, Luke 22.15. Heb 10. yet I say, the neer approach of this houre and power of darknesse was dread­full to his apprehension, as appeares by his feares. sorrow, prayer and cryes, who (as saith the Text) In the dayes of his flesh, when hee had offered up prayers and supplications with strong cryes and teares to him that was able to save him from death, was pitied in the thing he feared; for there appeared unto him an Angell from heaven, yet not to take off his misery, but to strengthen him to it, and there was need so to doe; for his bones were sundred in this agony his spirit waxed hot with­in him as melted wax, and from thence it was that his sweat became as great drops of blood falling down to the ground, Hebr. 5 7. Psal. 22.14. Luke 22.41.

But hee having resolved in beliefe of truth by flaming love to goe on through the apprehension of its neere ap­proach to him, to approach to it in resignation of his will to his Fathers Will, in the worlds redemption: Hee de­manded twice of his apprehenders, whom seeke yee? and affirmes himselfe twice to be the man whom they sought, and although they fel backwards before him, yet he goes for­ward with them, to encounter this dreadfull wrath which extended to a two-fold separation of God from him:

First, God separated himselfe from him in all naturall good, either to soule or body, and left him to the con­trary evill.

Secondly, God separated himselfe from his soule and bo­dy in all supernaturall and celestiall good, and left him to the contrary evill; and first of the first.

To his body, and so to the anguish of his soule; for it was torne with whips, pierc'd with thornes, his hands and feet pierc'd with nayles, and riven or rent with the weight of his body hanging on the crosse sixe houres, or thereabouts: Likewise to coole his thirst, they gave him vinegar and gall to drinke; the people and Priest blaspheme him as a man forsaken of God, the whole powers of nature, as it were, rising against him, extinguishing from him all things [Page 109] but dread and dolour, for darknesse from the sixt houre to the ninth covered him; the Temple rent, the earth quak't, the Rocks rent, so that in respect of Gods separating all naturall good from him, leaving him to the contrary evill, he might truly say in the dolor of his soule, All yee that passe by, be [...]ld and see if there be any s [...]rrow like unto my sorrow which is done unto mee, wherewith the Lord hath afflicted mee in the day of his fierce anger. Lam. 1.12.

Secondly, God likewise separated himselfe from him in all supernaturall and Celestiall good, and left him to the contrary evill, for because this separation of God from him in all naturall good, leaving him to the contrary evill, was in this place, namely the Land of Canaan; this implyed, that God also separated himselfe from him in all superna­turall good, because this Land in generall, was to the se­cond Adam, as the garden of Eden was to the first Adam, that is, a figure by the Terrestriall good of the Celestiall good in the Heaven of Heavens.

Therefore this figured to him, that God shut the King­dome of Heaven against him, rendring him no light in that respect, but leaving his soule the only object of eter­nall darknesse.

Againe; this being at Ierusalem the figure of eternall peace, this implyed to him, that no peace or consolation at that time was his portion from God, but the contrary appre­hensions of eternall woe, sutable to the damned Spirits of men and Divells.

Againe, this being also in the place of residence of his e­lect Spouse the Kingdome of grace on Earth, this imply'd that he was to God, a man cut off from the land of the living in all respects, consequently no place left to him by divine justice, but the place prepared for the Divell and his Angels, for saith the text, he was reckoned amongst the transgressors. Luk 22, 37.

Therefore his cry upon the crosse was according to truth, My God my God, why hast thou forsaken mee; which words implyed two things.

First, that this twofold Separation of God from him in his apprehension, was more dreadfull then he could reach in his humane comprehension and therefore cryed, My God, my God, why hast thou forsaken mee?

Againe, his words further imply, that his separation was [Page 110] onely on Gods part, never on his; for he in this darknesse where was no light, and this depth where no humane na­ture could feele any bottome. yet hee kept union in faith, and flames of love to God and his Neighbour in a right re­lation to the worlds redemption, and therefore hee said, My God my God, as never letting him goe: So raising his Soule from that depth of death under Gods flaming wrath by Faith and love, and so rendred his Soule to God from his body, and his body to dust a whole burnt offer­ing, saying, Father, into thy hands I commend my spirit, there­fore this was the first and great Resurrection of the Lord Iesus Christ, in which hee raised himselfe by his own power, from the depth of infernall death, yea the most certaine death, that is, death in the substance, as it was said, in the day that thou eatest, thou shalt certainely die the death:

Object. It may be here objected, Christ knowing his Fathers power to be infinite, and therefore all things possible to him, consequently Christ in his prayer willed this cup to passe him absolutely.

Answer. Answer. It doth not follow, for although Christ did know, as indeed he did, that to God all things were possi­ble, in respect of his power, yet hee knew this cup could not possibly passe him in respect of Gods justice, he being the second Adam, and therefore he willed it not absolutely.

Object. Againe, it will then be replyed, that Christs prayer was vaine, and consequently a sinne.

Answer. It doth not follow, for if he had not prayed, that if it were possible to let that cup passe, he had then sinned a­gainst the Law of nature, which bound him to love him­selfe, consequently unfeynedly to desire to avoyd the destru­ction of himselfe.

But because in respect to Gods justice he submitted in Faith and love in a full resignation of himselfe to his Fathers will, therefore he was right in both, and wrong in neither.

Object. But it will be againe objected, that his prayer on the crosse, implyed s [...]me ignorance in this great worke, because he saith, why hast thou forsaken me? consequently he sinned.

Answer. It doth not follow, for it is one thing to be ignorant of what a man is not able to know by the perfections proper to his kinde, and another thing to be ignorant of what he is bound to know: but Christs ignorance was of the first sort, because that vast distance of the twofold separation, was more then his pure naturalls was able to comprehend as before is explained.

Againe, although he was at the neerest brink of a totall and finall desperation, yet hee sinned not, for the Covenant re­quired faith in truth, and love to God, in that relation hee stood, but with all his heart, and all his soule and all his strength, and no more.

Therefore though hee was at the foresaid brink of de­speration, yet he sinned not.

Againe, the strength of his humane nature being not able to keepe up from desperation, under that vast and dreadfull separation, yet hee in his unfained cry, why hast thou forsaken mee, as the second Adam witnessed Gods truth, namely, that God really intended death, that is, this twofold separation, as it was said, in the day that thou eatest thereof, thou shalt cer­tainly die the death This death of the second Adam proves, that God really intended the same to man w [...]th the fi st Adam., and so dissolved that lie of Satan, who said, yee shall not die at all, for he being personally God-man, and so more powerfull then any meere creature, therefore justice required his personall power so farre as need was: and therefore although as a meere creature he cryed out. Why hast thou forsaken mee, yet in the power of his personall operations hee cries out, My God, my God, and so Faith mightilyChrist de­scended not lo­cally into the place of the damned, because his faith and love to the full sati faction of divine justice, wrought up to God through all interposing dif­ficulties, there­fo [...]e it was un­possible hee should be held of the sorrowes of death, and so hee triumphed over all the ene­mies of his Fa­the [...]s glory, which was to result to him out of the good of mankinde. Psal. 16.8.11. working by love, reached the power of an end­lesse life from under the most vast depth of separation in an endlesse death.

I say, this was by Faith in Gods truth, and Gods righte­ous justice to him, in that relation in which he then stood, for his eternall blessednesse, for saith hee to God, I set thee ever before me, and thou wilt open to me the way of life, and so with a loud voyce hee renders his soule saying, Father, into thy hands I commend my Spirit. Luk 23, 46. And so by the e­ternall Spirit, as saith the Apostle, Hee offered himselfe to God without spot, to purge our consciences from dead works, to s [...]rve the living God: he soBut now to this point there are three which beare witnesse in heaven, namely, the th [...]ee persons in the one God, in their severall order, by uphold [...]ng and maintaining that created An­gelicall glory, for the members of the second Adam to all eternity, which God from time to time here on earth hath promised them, and still doth evidence it by three witnesses on earth, namely, first by Christs blood-shed as the seale of the satisfaction of divine justice, which ob­tained that eternall life: Secondly by water, namely the worke of Re [...]eneration cleansing mans Spirit in Faith and love to the mystery. Thirdly, by the Spirit in the ministe [...]y of the word and Sacraments, most eminently witnessing the purchase and free gift of that glory to man through a [...]l ages. 1 Iohn 5.7.8. witnessed that other truth of Gods a­gainst Satans lie, namely, that God really intended to man the knowledge of good in the glory of Angells by his Co­venant with Adam, and in the righteousnesse of the second Adam, and so dissolv'd that other lye of Satan, that God only pretended it, but never intended it; and to the same end he [Page 112] gave himselfe also a ransome for all men in the fourth estate of man to redeeme them from their Apostacie. And for conclusion to this Chapter, observe these five particulars.

First, that when in common speech we say, that Christ fulfilled the Law, we may rightly understand it only of the Morall Law, because he by perfect love to God and his Neighbour, did fulfill all Lawes; that is, not only the Covenant as it was with Adam, but also as upon these two did hang all the Law and the Prophets, with respect of mans fourth estate, as before is proved.

Secondly, is it so that Christ rais'd his SouleThe first Resurrection of Iesus Christ our Lord. by beliefe of truth and perfect love from that vast depth of death, and that that was his first and great resurrection, as the second Adam.

Hence observe, that the raising of his body was his second resurrection, and most properly by the glory of the Fa­therThe second Resurrection of Iesus Christ our Lord., and from Divine Justice his first step to his eter­nall happinesse, for so great a worke as the redemption of the world. Phil. 2.9. in this fourth estate of man.

Thirdly, is it so, that the works of the Sonne of God was so potent in beliefe of truth to that blessednesse which was set before him, Heb. 12. as that it wrought up to God from under so vast a separation in flames of burning love to Gods glory by the redemption of the world.

Hence observe, that to put any worth upon any other mans works as to affirme they can deserve, by their obe­dience to God, that he should free them from eternall death, or render them the reward of eternall life; yea, and that they can supererogate for others also: I say observe, that any of this Doctrine is, not only a blasphemous derogat­ing from Christs workes, but also against the guift of God imputing it, arrogating to man that which is not his: also it overthroweth the foundation of mans salvation, and that fundamentally, for it not only makes voyd the object of Justification, but cuts off mans worke of Faith to that ob­ject, in a justifying relation, as before is observed against the Iewes, pag. 78.

Fourthly, is it so, that God estated the Covenant with A­dam, that if it were by him fulfilled. God by him should then receive the praise of his justice to all eternity in the foresaid twofold respects, as Chap. 2. pag. 12.13. And like­wise if the second Adam did fulfill it, that by him under [Page 113] divine justice, hee also might receive the praise of his ju­stice to all eternity, and that Christ accordingly did render him his justice to every tittle, and pronounc'd it finished.

Hence observe that God never intended, nor needed to make a personall reprobation of most men to unavoydable destruction to the everlasting praise of his justice.

For if the Covenant had bin fulfilled by either Adam, it it was to the praise of his justice to all eternity, as here we see, and the Covenant of grace is so full to this point that all mankinde may ascend to eternall life by Christ, if they will but apply themselves in what they have received, and to what they might receive in him, yet by Christ Gods justice is eternally glorifyed, as is proved.

Therefore God never made in vaine, such a personall re­probation, to passe upon the most of mankinde.

Fiftly observe, that when I say, Christs righteousnesse is im­puted to all mankinde in generall, or to man beleeving truth more speciall, as is described, I meane not Christ his righteous­nesse essentially as God, nor his perfect love as naturally an holy man, without sinne; nor all those manifold works hee did as personally God man, even to blood and death, but by his righteousnesse that was imputed; I meane only this one worke, to which all precedently named, were but meanes, namely, his dissolving Satans lyesOur second Adam and Sa­viour, improved his personall perfections as our su [...]et [...], a­gainst the spirit of Satan his lyes in Saints, Sin­ners, & Divells, and under the 2. fold Separation, and so made good his fathers truth, namely, that God really and simply in­tended Ete [...]nall glory for man with Angels, or the contrary ac­cording to his revealed will in either estate, the which gave full satisfaction to divine Iustice, and was accep­ted in the behalf of the World, and therefore imputed to the worlds felicity, and mans the cheife part therein. by witns­sing Gods truth, as is described, pag. 101.102.111.

And the reason why this only was imputed, is this, be­cause only this is it which all men should set to their seales in this fourth estate of man, and was the first Adams worke in the Covenant, and then to be imputed to the supernatu­rall felicity of the world, as Chapt. the 2.

Therefore the second Adams witnessing Gods truth to the repelling all the lying powers of Satan, is only that righte­ousnesse, which by God is imputed to the supernaturall fe­licity of the world in Generall, or to man beleeving truth more speciall, as precedently is described.

CHAP. IX. Declaring Gods impartiall proceedings in the third part of time to the Gentiles, when by the Gospell he called them to the blessing of Abraham.

THe call of the Gentiles I will referre to two generall heads.

First to the extraordinary call for a time.

Secondly, to the ordinary call, to continue till time shall be no more.

And in the first this was extraordinary, that upon the pro­mised seed his fulfilling all righteousnesse, the partition wall of the Mosaicall Ordinances of God, should be abo­lished, by which the uncircumcised Iewes, precedently had insulted over the uncircumcised Gentiles, and yet those Mo­saicall Ordinances witnessed not only the Gentiles exclusi­on from the oracle of life, but also against the Iewes for their own Apostasie from Christ, wherefore he saith unto them, even Moses in whom you trust, doth accuse you, Joh. 5.45.

But upon Christs fulfilling all righteousnesse, this wit­nesse against the Gentiles was canceld, for so Saint Paul writes to the Gentiles, remember, saith hee, that you being in times past Gentiles in the flesh were called uncircumcised, by that which was called the circumcision in the flesh made with hands, that at that time yee were without Christ, being aliants from the common-wealth of Israel, and strangers from the Covenants of promises, having no hope, and without God in the world. But now in Christ Jesus, yee who sometimes were afarre off, are made nye by the blood of Christ, for hee is our peace, who hath made both one, and hath broken down the middle wall of partition betweene us, having ab l [...]shed in his flesh the enmity, even the Law of commande­ments contained in Ordinances, for to make in himselfe of twaine, one new man, so making peace &c. Ephes. 2.11,

Likewise God pouring out his spirit upon all flesh was extraordinary, as Acts 2. saith the Apostle, this is it which was spoken [...]f by the Prophet Joel, it shall come to passe in the last days, [Page 115] saith God, I will powre out my spirit upon all flesh, and your sonnes and your daughters shall prophesie, and your old men shall dreame dreames, &c. vers. 16.

And this powring out of Gods spirit was two-fold; that is externall and internall: first externall; for whereas be­fore God did in his externall call, excitively draw the Gen­tiles to Christ, it was but implicit by the voyce of the crea­tures, and as formerly is declared, likewise his externall drawing of the Iewes was but by the Gospell as wrapt up in the glorious vaile of Moses; therefore the externall way to eternall life to all the world, was then but narrow and ob­scure, but now made broad and perspicuous by the na­ked externall demonstration thereof, as in the spirit of pro­phesie the wonderfull gift of Miracles by the Apostles, un­derstanding the Oracles of life more cleare than ever be­fore, and divulging the same in burning zeale for the glory of God, by the salvation of the world, and in the wonder­full gift of tongues by plainnesse of speech, excitively draw­ing the Gentiles, or rather God in Christ by them reconci­ling the world to himselfe, not imputing their sinnes, and manifesting to them, that their precedent ignorance hee re­garded not; but now admonishing all men to returne from lying vanities, to imbrace their owne mercies that the confused fugitives of Babel, tasting the waters of life at Ierusalem, cryed out, saying, How heare wee every man in his owne tongue, wherein we were borne, Parthiaus, Medes and Elamites, and the dwellers in Mesopotomia, and Iudea, and in Cappadocia, and in Pontus, Asia, Phrygia and Pamphilia, in Egypt, and in the parts of Lybia about Cyrene, strangers of Rome, Iewes and Proselites, Cretes and Arabians, we doe heare them speake in our tongues, the wonderfull works of God, and they were all amased, Acts 2.8.

Thus from Ierusalem as from Paradise, or the throne of God, now did issue the living streames of eternall life to the fa­milies of the earth, dead in sinnes and trespasses, wherefore precedently Christ said unto his Disciples, Yee shall be my witnesses in Jerusalem and in all Judea and Samaria, and to the utmost parts of all the earth, and accordingly at Ierusalem they first receiv'd this power from above, which they thus divulged, Luke 24.49. Luke 2.39. and so God perswaded Iaphet to dwell in the tents of Shem, and in this extraordi­nary call he was found of them that sought him not, nor [Page 116] asked after him, all being gone out of the way, and become abominable, none seeking after God doing good, no not one.

Thus God, who keepeth covenant and mercy for thou­sands according to his purpose, as with Abraham, he pre­destinated and prepared them to this glory. So now hee called them to it in Christ Jesus externally: and so much for the externall powring out of his spirit upon all flesh.

2 Secondly, the internall powring out of Gods spirit upon all flesh, I say powring out; because in comparison of his precedent dropping into the hearts of the Gentiles circumci­sing their spirits, as aforesaid, and as to the Iewes but sparing­ly in comparison of this powring out in this day of Salva­tion, and acceptable yeere of the Lord: It was but sparing­ly as by drops, and that which the spirit did now internally powre out upon the spirits of all men, may be reduced to two generall heads: first, wheresoever the Oracle of truth manifested Gods gift of Christs righteousnesse imputed, as it went from Kingdome to kingdome by the conduct of the spirit like a Chariot of light and life rising upon the nations as the sunne of righteousnesse with health under his wings: the first powring into the spirit of man for health, was this, namely, it did quicken or enliven the originall principle of amity to God, and enmity to Satan, even as it did upon the fall of Adam by Christs restauration of all in the type then put into the nature of man, hereditarily to descend, as pre­cedently is proved; so now likewise upon Christ his fulfil­ling all righteousnesse in the truth, this infused principle which was now dead in sinnes and trespasses, was by the imbreathing of the spirit of God, wheresoever the Gospell came, it quickened and enlivened man in dispositions to harken to the externall call of Christ in the object of faith, to the end they might receive the gift of faith, to receive life in Christ; wherefore saith Christ, If any man will doe Gods Will, he shall know of the doctrine, whether it be of God, or whether I speake of my selfe, Joh. 7.17, 18.

Likewise he saith, Verily, verily, I say unto you, the houre is comming, and now is, when the dead shall heare the voyce of the Sonne of God, and they that heare shall live, Joh. 5.25.

And the last clause where it is said, they shall live, leades us to the second part, namely, the spirits internall, more speciall powring upon all flesh, that is, answerably, as [Page 117] men did come in the precedent enlivened or renewed dis­positions to Christ in the Gospel, as being the object of faith held forth by the word of truth, as the brazen Serpent; from thence by the powring out of the Spirit, they should receive the spirit of faith to be able to receive life in the ob­ject of faith, as before in the precedent P.

Hence it is the Apostle saith, Awake, thou that sleepest, that is, under those renewed dispositions towards Christ, and stand up from the dead, that is, and rouse up this grace to har­ken to Gods call, to the object of life, and Christ shall give thee light, that is, the light of right beliefe, as the truth is in Iesus, from strength to strength, and so to receive life in him, Ephes. 5.14.8.

Hence it is, that at Ephesus the Apostle said of God, even when wee were dead in sinnes hath he quickened us together with Christ, by grace yee are saved, Ephes. 2.5. and saith hee not of workes, lest any man should boast, for wee are his workmanship, created in Christ Iesus unto good workes, which God hath afore ordained, that we should walke in them, that is, by his fore-ordi­nation with Abraham, as before is declared.

He also saith to those Gentiles, Worke out your salvation with fea [...]e and trembling; for it is God which worketh in you b [...]th to wi [...]l and to doe of his good pleasure, Phil. 2.13. and the ground why God did thus extraordinarily externally, and internally powre out his spirit upon the spirits of the Gentiles dead in sins and trespasses, was this, That as sinne by their apostasie had raigned unto death, even so might his grace raigne through righ­teousnesse unto eternall life by Christ Iesus our Lord, Rom. 5.21.

A second ground was this, that unlesse God had so ex­citively drawne them by powring out his spirit, they nei­ther could, nor would ever come to him by Christ, which is implyed by the words of our Saviour, when he rebuked the Iewes in their proud apostacie being dead, to live in him, he saith, no man can come unto me, except the Father which sent me draw him, Joh. 6.44.

Likewise to those Iewes, having the power of this enliven­ing spirit imbreathing upon their spirits, and st [...]fled by them he saith, Yee will not come unto mee that yee might have life, Joh. 5 40. So that we may plainly see, even under this ex­traordinary powring out of Gods spirit upon all flesh, his proceedings are equally alike to all, without respect of per­sons; for then he sends forth his great Commission into all [Page 118] the world, saying to his ambassadors, goe yee into all the world, and pre [...]c [...] the Gospell to every creature; he that believeth and is baptised shall be saved, hee that believeth not shall be damned. Marke 16.15. & 16. Hence Saint Peter saith, of a truth I perceive that God is no respecter of persons, but in every nation he that feareth him and worketh righteousnesse is accepted of him, Acts 10.34, 35. all which is according to the first modell delivered to Caine; if thou dost well, shalt thou not be accepted? &c.

Hence observe by the way, that God is a God keeping covenant; for as hee ordained these Gentiles to glory by co­venant with Abraham; he now accordingly called them to receive it; wherefore Saint Peter urgeth the Gentiles upon this ground, as well as the Iewes, to returne to God in Christ, saying, repent and be baptized every one of you in the name of Iesus Christ, for the remission of sinnes, and receive the holy Ghost; for saith he, the promise is made to you and to your children, and to all that are a farre off, even as many as the Lord our God shall call, Acts 2.39.

Object. But it will here be objected, because he saith, as many as the Lord God shall call, therefore God intended not to powre his spirit on all, and all alike, consequently some were personally reprobated, &c.

Answer. The Apostle might well make this restriction, yet never have any such intention.

First, because he knew Gods proceedings upon the kin­dreds and nations of the earth, should be by degrees, cal­ling some sooner, and some later, and not all at one time, as all on a day, as wee use to say, therefore hee might well say, as many as our Lord God shall call, although it be intended personally alike to all.

Secondly, the Apostle might well say, as many as the Lord God shall call, because hee knew God from the beginning had ordained to deny the efficacie of his call to some sort of men, as he did to Cain; for when he predestinated both Iewes and Gentiles in Christ Jesus with Abraham, hee then gave the same rule of cursednesse to man turning this grace into wantonnesse, as well as blessednesse to man submit­ting to it in the obedience of faith, as formerly is declared, therefore hee might well say, as many as our Lord God shall call, &c. So likewise our Saviour alluding to this same rule of cursing and blessing, to families and cities in the call of [Page 119] these Gentiles, hee saith, Some are the sonnes of peace, and some are not, Luke 10.3.5.18. For, not onely believers, but all mankinde in generall, especially at that time of grace, were the sonnes of peace, that is, in a reconcileable condition to God in Christ Jesus: as for example, although Cain was not a believer, as was Abel, yet there was a time when hee was a sonne of peace, that is reconcileable in Christ his acceptable righteousnesse by Gods owne nterrogative testi­mony, although afterwards hee was not for rejecting the spirits reproofe of sinne, and so gracious an incourage­ment of him to submit to receive life and glory, as for­merly is proved.

Likewise our Saviour, according to this rule of cursing and blessing in his peculiar prayer for his Apostles, as go­ing in his ambassage for the reconciliation of the world, he then also prayes for the world exclusively and inclusively, exclusively, to those that persist in their precedent apostasie against the imbreathing of the foresaid externall and inter­nall light when it came unto them, and hated his ambassa­dors, and in this sense, (saith hee) I pray not for the world, for so runnes the force of the implication.

But on the other side, hee prayes inclusively, for them which were, as once was Cain, the subjects of reconciliati­on; wherefore for them hee prayes which shall believe in him through their ambassage, directly according to the rule delivered to Abraham, Joh. 17.8.9.14, 15.20. So likewise according to this rule of cursing and blessing, Acts 13. the Apostles by distinguishing betweene them which were the sonnes of peace, and them which were not, that is, betweene the apostate Iewes resisting the call of the Gentiles at Antioch, as men of old ordained to that damnati­on, and betweene the concourse of Gentiles in that great assembly, who also of old by covenant with Abraham were given to Christ, and ordain'd to that salvation, wherfore the Apostle rightly referres the efficacious call of the spirit by their doctrine to the levell of Gods fore-ordination with Abraham, as cutting betweene these two sorts of people, say­ing, when the Gentiles heard this, that is, their doctrine of God, his intended mercy to them, they were glad, and glorified the word of the Lord, and as many as were ordain'd to eternall life be­lieved, but they shooke off the dust of their feet against these Iewes, therby witnessing, that they stood as men that were [Page 120] under the foresaid curse or ordination to eternall death, for despising that grace which the Gentiles, according to Gods covenant, did now imbrace, verse. 41.46, 47.48.51. So that the point is cleare, that Gods proceedings is without all respect of persons, according to his covenant with Abraham for cursing and blessing.

And the ground why man sinning through ignorance and unbeliefe is the summe or subject of peace and recon­ciliation, and not obstinate refusers of the light, is, because they are more properly subjectively disposed to mercy then the others; for if the one knew the evill of the thing as doth the other, they would not so stand out; hence Saint Pe [...]er saith, to some of the Iewes, I wot that through ignorance yee did it, as did also your Rulers, implying that had they knowne, that is, as did some others, they would not have slaine the Lord of glory, Acts 3.15.17.19. So likewise, Saint Paul of him­selfe saith, I was a blasphemer, a persecuter and injurious, but I obtained mercy, because, said he, I did it ignorantly in unbeliefe, 1 Tim. 1.13. So likewise to the Gentiles, hee preached the same doctrine, saying, This time of ignorance God wincked at, but now he commandeth all men every where to returne. Acts 17.30. Wherefore the Apostle might well say, as many as the Lord God shall call, and yet intend no such thing as is pretended.

And for conclusion, here first observe, that there hath proceeded from God a threefold extraordinary call of man­kinde in Christ Jesus to enjoy their day of Grace, as a day of grace to receive in his gift of righteousnesse the day of eternall glory: The first was immediately upon Adams fall in the promised seed of the Woman, Chap. 4. This was equally alike universally to all mankinde.

The second was at Noahs comming out of the Arke, when God renewed this covenant of grace to Noah and his sonnes with them and his seed after them, which at that time com­prehended all alike without respect of persons, as Chap. 5.

The third extraordinary call of the world was this of the Gentiles, as is precedently in this Chapter inlarged, when God was found of them that sought him not.

Secondly, is it so, that it is extraordinary mercy in God thus to be found of them that sought him not; hence observe, that this is no ordinary rule for man to rely upon, because, what is Gods extraordinary rule, is not his ordinary rule to man.

Thirdly, observe, that in this extraordinary calling of the Gentiles to receive the blessing of Abraham, when God hath enlivened the aforesaid dead principle of enmity to Satan, and Amity to himselfe, that hee will then have man to put forth this enlivened disposition to come to him, as he doth excitively draw forth that internall inclination, so to con­vey further mercies.

I say hence observe, that as God will crowne one grace with the guift of another, so alsoFrom this ground it is, that in this fourth estate of man, what God com­mands man to doe before justi­fying Faith, or after, he promi­ses his own effi­ciency to ac­complish what he commands; that is, if man thus apply him­selfe, or other­wise not. as Prov. 1.23, 24. &c. he will communicate by exercise of the inferiour, the conferrence of a grace more Superior, as to the first inlivened principle, he will adde the guift of Faith, and to Faith a power rightly to re­ceive his guift of Christs righteousnesse accounted to be mans to remission of sinnes, which is his justification, con­sequently his eternall life by salvation.

But it will here be objected, Object. that one man hath more be­cause hee works more, consequently hee deserves more.

Not so, but because he works to submit more, Answer. and so to re­ceive by mercy more, therefore he receives more, but he that (as did Cain) by pride so refused to submit, or doth it in the re­misse degrees, he therefore receives lesse mercy, or none at all.

Fourthly, is it so, that the force of Gods extraordinary pouring forth his spirit raiseth the minde of man to him being dead in sinnes and trespasses?

Then hence observe also, when the spirit of a man is dead in sinnes and trespasses, namely, when it is habitually ha­bituated to seeke its eternall felicity for the worth of his own righteousnesse, or the like errors; or habitually habituated to terminate his felicity in a terrestriall or sensuall good of bodily contentments, as Psal. 49.20.

And the ground why this is so, is because these habituall errors or the like, dothWhen man is in his spirit dead, to live by beliefe in the object of justi­fication; if then Gods Spi­rit doth not im­breath, to enli­ven mans spirit to hearken, by som dispositions to Gods voyce, and to bring him so beliefe in the object of life, he then perisheth eternally, for now man can do noe more to raise his mind to God in Christ, as the object of ju­stification to salvation, then can the Leopard to change his spots, or the Black-moore his skin. extinguish, even the least dis­positions to true godlinesseAlthough it doth extinguish the inclination to true godlinesse, yet in some there may remain dispositions to civility or the like. namely, mans internall dis­positions to God, and his enmity to Satan, flowing from the univer­sall grace of the Covenant; but what it is to be twice dead and pluckt up by the roots, appeares in the 12 Chapt.

Is it so, that when Christ did thus powre out his Spirit upon all flesh, that yet at this time be denyed the spirit of Faith to his Natio­nall Spouse to the most part, for their proud Apostasie to their ensu­ing rejection?

Hence observe, how rightly the Lord of glory returned the same upon them, But I said unto you, that yee also have seene mee and beleeve not; All that the Father But at this time the Father giveth me the Gentiles to ga­ther by the word of truth to salvation but of you but few, for your call is not given to be at this time, but in the future, as Rom. 11.25, 26, 27. giveth mee shall come unto mee, but not most of you at this time of grace, for thats implyed: Iohn 6.35, 36, 37, 38, 39, 40.

Is it so, that when Christ came personally into the world, he then found Iewes and Gentiles generally both dead in sinnes and trespasses to him, as the object of justification to their life and glory, yea e­ven 6 his Nationall Spouse generally?

Hence observe, how rightly spake the Lord Jesus Christ to his proud Apostate Spouse, saying, none can come to mee unlesse the Father which sent me draw him, meaning, his extra­ordinary mercy, Ioh. 6.44.

7 Is it so, that Christ his righteousnesse as imputed by the Fathers gift, and conveyed from Kingdome to Kingdome, by the word of truth, was and is the only object of life and glory, and the removall of mans misery, which submitted by beliefe of truth to receive that gift of righteousnesse in that sacred object?

Then hence observe, how rightly spake the Lord Jesus Christ of himselfe, saying, I am the way and the truth and the life, no man can come unto the Father but by mee. Joh. 14.6.

8 Againe, is it so; that this extraordinary calling of the Gentiles to righteousnesse, life and glory, being dead in sinnes and trespasses by their precedent Apostacie, that even the second Adams satisfacto­ry righteousnesse obtained as upon Adams fall, so at this time also, that this world should be mans day of grace againe, as a day of grace to receive in it the gift of eternall glory, the world of Gentiles being under wrath?

Then hence observe, that from this ground Saint Paul in the 5 of the Rom. rightly brings in Christs imputative righteousnesse as opposed, not only to our unrighteousnesse and misery in Adams transgression, but also interminglingly opposing it against all mens own personall sinnes, against the grace of God in Christ, that whereas sinne in both re­spects had abounded, so Gods grace by his gift of Christs righteousnesse did superabound, as appeareth from the 8. verse to the end of that Chapter.

Againe, is it so, that at the height of Israels Apostacie, and at [Page 123] the brink of their rejection from Christ, that then God thus extra­ordinarily brought in the Gentiles to be his Spouse, which were not his people?

Hence observe, how rightly Christ in his life time, Ioh. 10.16. opposed the certainty of the Gentiles for life and glory, to his Apostate Spouse the Iewes, then to bee extin­guished, ver. 26. and in the three next verses, grounding the stable felicity of the Church of the Gentiles only on his free gift, and his Fathers power, opposing it to all contra­ry powers whatsoever: for although the Church of the Iewes became totally separated from Christ as now they stand, yet so shall never the Church of the Gentiles, nor yet the Iewes, when they are againe ingrafted into Christs visible Church, as was before Prophecied byFor by this word, those days, is not only meant the first extraordinary light of grace and truth di­vulged in the Gospell by the Apostles Mini­stery, but this Prophecy also extends to those dayes of that ex­traordinary call of the Iewes, mentioned Rom. 11.25, 26, & 27. when also shall come in the fulnesse of the Gentiles. Ieremiah, and the Author to the Hebrewes, Ierem. 31.33, & 32, 40. Heb. 8.8.10.

CHAP. X. Opening what in the calling of the Gentiles was ordinary to continue untill time shall be no more; and that Gods proceedings therein, is without respect of persons to all al [...]ke.

THe second Adam and Saviour of the world, was not only a Priest in the dayes of his flesh, after the order of Aron, Heb. 10. by offering his body of flesh and blood, so putting an end to that fleshly or bloody Sacrificing Priest-hood, in which respect the Apostles in manifold regards, referres things to theThe Apostle attributes so much to Christs blood & death, to leade us by sense to the more firm faith in his blood & death, as it was the expiration of his worke, as the faithful and true witnesse, for Gods truth against Satans lies, to regaine Gods glory by the salvation of the world. blood of Christ, and often reiterates the same; but also in his Militant Church he was and is a Priest for ever, after the order of Melchizedeck, till time shall be no more, that is, as Melchize­deck, (Shem I meane) descending from the old world, did not only in the Apostacie of the new world at Abel, abide in the Faith of the first ten Fathers, but also in the [Page 124] time of the Apostasie of his own Family, remained durably constant in the oracle of life: not only King of Salem, that is, of peace, but Priest also of the most high God, after the power of an endlesse life, for he continued receiving (as appeares in Abrahams Tythes) the homage of the Sacrifice of praise, for God, and to God: likewise in Gods stead, returning comforts and blessings from God upon man, Gen. 14.18. Heb 7.7.

Likewise so did Christ abide constant by tradition, dis­cending in his spirit on men, from the beginning of the old world, figuratively by the promised seed of the woman, through all occurrents or times of the worlds Apostasie, remayned figuratively in the ten Fathers, not only King of peace, as Milchizedeck, but also the Priest of the most high God receiving the Sacrifice of praise to God, and for God, by man believing truth, and returning from God, blessings upon them, not only by his acceptable satisfactory righte­ousnesse imputed, the ground of all acceptation, but also in the oracle of life, divulging it by his Ambassadors to the world, and the imbreathings of his Spirit into the Spirit of man, as sometime reproving the world of sinne, as to Cain and the old world, in the ten Fathers, and in the Mi­nistry of Noah, sometimes receiving in good part the Sa­crifices of the praise of his grace, as in Abell his offering by beliefe of truth, sometimes pouring out his blessings of con­solation as in Noah his Sacrifice, he smelt a savor of rest, and comfortably renewed his gracious Covenant, &c. Sometimes in gracious incouragements to submit to this mercy, as he did to Cain, and sometimes enlivening the Spirit of man dead in sinnes and trespasses, as to these Gentiles we see, so raising these dead bones to live in his sight.

Therefore to continue this Priest-hood successively after his departure from this world corporall [...], he made choyce of men meane and contemptible for his Ambassadors, that so the efficacy might app are to be hi [...], [...]nd none of theirs; to which end also, he loved them as his owne, moreThe Lord I [...] ­sus having made choice of twelve whom the Fa­ther had given him, of whom Iudas was one, and therefore Mat. 1 [...]. he called him as the othe [...] eleven and gave him like power to p [...]each the Gos­pell, and worke miracles as to the rest, ver. 1.4, 7. yet Ioh. 13. [...]e excluds Iudas f [...]ō tha [...] choice, ve [...]. [...]8. for as the cal of Christ [...] some [...]imes u­nive sally ex­t [...]ao [...]dinary, as was this of the Gentiles: [...]nd sometimes his call and choice is extraordinary and speciall, as was that of the 70 Disciples, and to some extraordinary and more peculiar, as was this call and choice of the 12 Apostles, for the Restauration of the world, by their labours; but the most neerest choice and conjunction of Christ with man is in the object of Iustification, by his Spirit imbreathing upon their Spirits by right beliefe of him, for so they are his Spouse in the nee [...]est relation; yet mans ungodlinesse may be fo [...] t [...]anscendent, as that for it, God will cut him off from the most glorious priviledge, then much more to Iuda [...]. see Cap. 12. see Gods decree in Chapt. 12. pecu­liarly [...]hen other men, Ioh. 13 1. only hee excluded Iudas [Page 125] because treacherous, from that peculiar respect, ver. 18. But to those whom he had chosen, as before is said, he gave promise of his residence with them in his Spirit, for hee breathed on them, and saith unto them, receive yee the Holy Ghost, whosoever sinnes you remit, they are remitted unto them, and whosoever sinnes yee retaine, they are retained: implying, that in their Ambassage, as rightly divulging their Commissi­on, he in his word by his Spirit will be residentExcommu­nication rightly administred, is an externall ma­nifestation of Gods internall and invisible proceedings upon the spirits and persons of men in the visi­ble Church, as did Saint Paul in cutting off the incestuous man from Christs body, and afterwards admitted him a­gaine to be in­grafted. loosing mankinde from the guilt, punishment, and prevalencie of sinne; but to men obstinatly persisting in their precedent Apostasie in the light of truth and grace, hee will detaine the influence of that efflux by his spirit from their spirit, as men bound over in Chaines of their own corruptions, to their eternall damnation, Ioh. 20.22 23. likewise Jesus came and spake unto them saying, All power is given unto me in Heaven and Earth, goe yee therefore and teach all Nations, Bap­tizing them in the Name of the Father, and of the Sonne, and of the holy Ghost, teaching them to observe al things which I have comman­ded you, and loe I am with you untill the end of the world: Im­plying, otherwise not, if you from my right Ambassage depart. Mat. 28. & 28.

Likewise to continue the succession of this everlasting Priest-hood to future ages, Christ by his Spirit in Saint Paul at Miletus sent to Ephesus, and called the Elders of the Church, and when they were come to him, Saint Paul said unto them, Yee know from the first day I came unto Asia, after what manner I have been with you [...]t all seasons, Acts 20.27. & ver. 26. he saith, wherefore I take you to record this day, that I am pure from the blood of all men, for I have rot shunned to declare unto you all the counsell of God: take heed therefore unto your selves, and to all the flock over which the Holy Ghost hath made you overseers to feed the Church of God, which he hath purchased with his own blood, for I know this, that after my departure, shall grievous Wolves enter in among you, not sparing the fl ck. Also of your own selves shall men arise speaking perverse things, to draw away Disciples after them, therefore saith hee, watch &c.

Likewise to the same end in his Epistle to Timothy he saith, I exhort therefore, that first of all supplications, prayer, interessions, and giving of thanks be made for all men, for Kings and all that are in Authority, that we may lead a quiet and peaceable life in [...]ll godli­nesse and honesty, that is, to the end that from the efflux of of Christ his spirit in the Oracles of life men may be drawn [Page 126] from the shade of death to life, for thats implyed, because he saith, this is good and acceptable in the sight of God our Saviour, who will have all men to be saved, and come to the knowledge of the truth: 1 Tim. 2.4. But what this truth is, I need not now stand to treate of, because it is but the same which God preached to Adam in the promised seed of the woman, and to Cain interrogatively, and the same which hee renew'd to Abraham in the predestination of Jewes and Gentiles, and which was wrapt up under the glorious vaile of Moses, and now preached with open face without the veile, therefore Christ is a Priest for ever, after the order of Milchisedeck, in his own Ambassage, rightly delivered till time shall be no more. Wherefore rightly saith the Apostle, Christ yesterday, and to day, and the same for ever.

Christ also manifests his impartiall proceedings unto the Spirits of men, intending and extending eternall life to all and all alike, in this ordinary call of the Gentiles, as ap­pears Luke the 8. for there he compares the Oracles of life for Doctrine of the Kingdome of grace to seed, and all mens mindes to whom the Gospell comes, to ground variously dispos'd, and that from those various dispositions in the hearts of men: the oracle of life ordinarily did variously take effect by the influence of his spirit, and in the opening of this parable, he referres those various dispositions of men to foure heads, for saith hee, the parable is this, the seed is the word of God. ver. 12. from which seed of life, the first sort of men received only a glance of the object of faith, and no more: for saith hee, those by the high way side, are those that heare, then cometh the Divell and taketh the word out of their hearts, least they should believe and be saved: therefore these do not be­lieve in any degree, they have onely a glance and no more; and the reason is, because their mindes were as a common roade for Satan his allurements, and persisting in their pre­cedent Apostacie, extinguishing all light of the enlivened principle of enmity to Satan, wherefore saith Christ to such, if the light that is in thee be darknesse, how great is that darknesse? Mat. 6.23.

Againe, the second sort of mens mindes under the seed of life receive a further disposition to the object of Faith; for they believe to consolation, verse 13. they on the rocke when they here receive the word with joy, and these have no root, which for a while believe, and in time of temptation fall [Page 127] away, and the reason is, because their mindes by contrary habites were uncapable of a depth or settled reception of the seed of life, as is the rocke to retaine any seed to fructifica­tion, and therefore these could abide no force of triall, but fell away and came to nothing.

Againe, the third sort of mens mindes on which fell the seed of life, were further disposed for reception of Christ the object of Faith, as verse 14. and that which fell amongst thornes, which when they have heard, goe forth and are choaked with the cares and the pleasures of this life, and bring no fruit to perfection, implying, they went forward in the profession of true Religion, yet their fruit fell short of perfection, because they came too much in the spirit of Cain, glewed to the possessions and pleasures of this world; so extinguishing in their soules the operation of Gods spirit in the seed of life, and therefore come to nothing.

Againe, the fourth sort of men are further disposed to the object of Faith; For they in an honest and good heart from the force of the Gospel which enlivened. as in all the rest, the principle of amity to God, and of enmity to Sa­tan, and it being carefully preserved by them came to heare the Oracle of life, and so they received the spirit of Faith to receive the object of Faith, and so brought forth fruit with patience; For verse 15. the Text saith, but that on the good ground are they which with an honest and good heart, having heard the word, keepe it, and bring forth fruit with patience.

Now, that all this was spoken by Christ with respect to future times, in the ordinary course of his ambassadors in the administration of the seed of life is plaine in the 3 next ensuing verses: For when he had said that the end of this heavenly light was to be divulged, imply'd in the 16. verse, and that by it all secrets shall be discovered, as in the 17. verse. thereupon in the 18. verse hee exhorts, saying. Take heed therefore bow yee heare, for whosoever hath, that is, his principle of amity and enmity to Satan, preserved in dis­positions to God, to him shall be given, that is, the power of Faith to receive Christ the object of life, and whosoever hath not, that is at least his renewed principle or disposition pre­served in him, from him shall be taken away, even that which he seemed to have, as wee see in the precedent sorts of ground, all was taken away, and came to nothing, onely in this [Page 128] fourth sort of men, the seed of life and glory remained.

Therefore, O man, be faithfull in thy little, and God which gave thee that to receive more; likewise will reple­nish thee with more, as from the first disposition to the power of faith, and in it leade thee from degree to degree, of an honest and good heart, to bring forth fruit with patience; for in it is a threefold strength in the object of faith,A threefold degree of justify­ing faith. namely, of Babes young, Men and Fathers in the faith; and briefly of these in their order.

And first of Babes, and of them there are two sorts, one by backsliding from Christ the object of Faith, these I will onely point at, as Hebr. 6. verse 4.5, 6. is implyed, the strength which formerly they had, and Hebr. 5.12.13. is ex­pressed their weaknesse, into which they were fallen, even such as needed milke unskilfull in the word of righteous­nesse, needing to be taught againe what was the first prin­ciples of Religion, even Babes, saith the Text, but these I passe.

A second sort of Babes are those, which for their union by faith in Christ but newly begun, have not had time for further growth in Faith and love, to such Saint Peter writes; as new borne Babes to desire the sincere milke of the word that they may grow thereby, 1 Pet. 2.2. So Saint Paul saith, hee could not write unto them as unto spirituall, but as unto carnall, as un­to Babes, in that I have fed you with milke, 1 Cor. 3.1. So such were the Apostles themselves at their first union with Christ by beliefe of truth: as for instance, Iames and Iohn esteemed the glory of this world before their sacred functi­on, desiring to be chiefe in it; but Christ instructed them the contrary, Mat 20.26. So likewise Saint Peter childish­ly esteemes his strength in faith and love to Christ above his fellowes, or what indeed it was, but Christ informed him to judge better of himselfe and others, Ioh. 21 15.17.

And in a word, at first they in their undergoing their functions or beliefe of the mysteries of Christ, were but weaklings, for hee saith, I have many things to say unto you, but you cannot beare them now, Joh. 6.12.13. So much for the first degree.

In the second degree, they are more strong, as having overcome much of this childishnesse; hence Saint Iohn saith, I have written to you young men, because yee are strong, and the word of God abideth in you, and you have overcome that wicked one, the first Epistle of Saint Iohn 2. & 14. and in the 15. [Page 129] and 16. verses, hee leaves them a rule, to preferre this strength, as not to love the world, neither the things that are in the world, &c.

And hee foreseeing the danger in this second degree of strength in an honest and good heart namely, to fall finally, from their union with Christ, specially, when youth in na­ture and youth in Faith meete in one and the same subject: whence S. Paul forbids a young scholler in Christs Schoole, to meddle publiquely with the mysteries of Christ, or with great warinesse at least, and his reason is, lest hee be puft up and fall into the condemnation of the Divell: so Saint Iohn layeth downe another rule to preserve this strength saith he, let that abide therefore in you, which you have heard from the be­ginning, if that which you have heard from the beginning remaine in you, yee also shall continue in the sonne, and in the father. 1 Epist. 2. ch. 14. & 24. 1 Tim. 3.6. implying, if young men strong in the faith carefully avoyd the reflect acts of Faith, as tending to pride, and humbly follow the object of life and glory, they may attaine to a perfect age in the object of Faith: For, although in this second degree, be more dan­ger to fall by pride then in the former; yet here is more strength to presse forward to the sacred object of justifica­tion for a continued acception in that righteousnesse im­puted: also further power to follow it in point of imitation in an honest and good heart, to bring forth fruit with pa­tience to a perfect man in Christ, and so much for the se­cond degree of justifying Faith.

In opening the third degree, I will first define what this justifying Faith is.

Secondly, define what the perfection of this justifying Faith is.

Thirdly, in the eleventh Chap. following shew how this third degree, or this perfection of Faith is attained in men of an honest and good heart; but in opening the first point before I define what justifying beliefe is, I will shew what beliefes are not this beliefe, as,

First to be induced to follow the object of Faith, onely 1 because occasionally, by it wee receive our corporall support; this is not so much as beliefe in it in any kinde, but onely a following of sense, much like the first sort of ground, which from the seed of life received onely a glance of the object of life, and no more, Ioh. 6.25, 26, 27.

2 Secondly, to believe the object of life or oracle of justifi­cation, onely because it is of good report of those with whom we live.

This is not to believe divine testimony, and divine as divine testimony, but to believe it meerely upon humane testimony, as did the misbelieving Iewes, say they, doe any of the Rulers believe in him? implying their beliefe of the Oracle of God was onely grounded upon the Rulers respect or credit which they gave to it: So this was but the second sort of ground on which the seed of life was sowed wanting roote, in time of temptation fell away, Iohn. 7.48. Ioh. 4.28.

Againe, to believe the Oracle of God from Gods owne testimony, as Gods Oracle in severall respects, is not this justifying beliefe? for the divells believe the Oracles of God, as Gods Oracle of truth in his gift of Christ to the world, and from thence tremble at the cer­tainty of their full damnation, when God shall judge the world by the seed of the woman, to the finall bruise of Satans power: So some men believe theThus, al­though the foo­lish virgins have not the in­ternall lampe of justifying faith, which onely hath in it the right reception of Christs im­puted righteous­nesse, yet they have the inter­nall lampe of beliefe of di­vine testimony, as divine testi­mony, as here wee see. Oracle of God as Gods owne Oracle, and from beliefe in God, produce great miracles, andThese men by the Scrip­tures are stiled virgins, toge­ther with the wise virgins, be­cause in the judgement of charity, the Church judgeth them visible members, untill they discover the contrary. glorifie God by the confirmation of the object of Faith, and yet may be as some have beene, voyd of love to God. Therefore this is not this justifying beliefe, 1 Cor. 13.2. Matth. 7.25.

Likewise some men may, and doe believe with consola­tion the Oracle of life to be Gods true Oracles, and from thence in the spirit of prophesie powre out blessings upon men of an honest and a good heart, as from the Starre of Iacob, But these kind of prayers are strivings to bring Gods wil to mans, and not mans will to Gods will. desiringly crave or pray for that blessednesse to themselves, yet not rightly submitting, to the reception of that righteousnesse in the object of justification as im­puted by God to a sinner, because in heart they are lifted up either to the esteeme of their owne personall operations or terminate their happinesse too much in terrestriall blessed­nesse, as foolish virgins, so perish in the way of Cain, and wages of Balaam, being the third sort of ground on which the seed of life was sowed as upon Cains spirit it was, and choked with the cares and pleasures of this life, bringing fruit but not to perfection, wanting theHere wee see why the foolish virgins wanted oyle. right reception of Gods gracious oyle of mercy running downe, from Christ the head, wherefore this is not that justifying [Page 131] beliefe in men of an honest and good heart, Mat. 25.1. 2 Numb. 9.10.19. Numbers 24.2, 16, 17.23. Genes. 4

And now I come to define what beliefe is, justifying faith, and then to define what the perfection of this justify­ing faith is: yet before I can do either, I must briefly open the point of justification in foure particulars.

First, as before is declared, Gods instrument is the word of truth by which hee conveyes the object of justification, to the minde of man, as from the beginning till now in the word of promise to Adam by tradition conveyed by the ten Fathers down to Abraham, then that word being renewed with him, it came downe to Moses, and by him committed to writing, and now by the Apostles writings extant to the end of the world. So much for the instrument.

Secondly, The object conveyed or reached unto man by that instrument is Gods guift of Christs righteousnesse imputed or counted to the world in generall, and to man believing truth more specially. So much for the object so conveyed.

Thirdly, Mans necessary instrument by which he re­ceives this guift of righteousnesse from God, is his beliefe of Gods instrument, his word of truth as aforesaid, by which God reacheth to man that object of justification, as is formerly described.

The reasons moving man to apply his instrument of be­liefe to Gods instrument, to receive his gift of Christs righteousnesse imputed are these.

First, because he conceiveth God in that guift isHere ma [...] understanding lookes at truth. un­fained therefore he sets to his seale that God is true in the testimony he gives of his Sonne, Ioh. 3.33.

Secondly, because he conceives that in this righteous­nesse so imputed or counted to be mans, is conferred the re­movall of misery, and conveyed allHere mans will lookes at goodnesse. felicity. 1 Iohn 5.19.20.

Thirdly, because hee conceives his ownMan which out of sense of his sinne and misery looks to God as merci­full, hath a right aspect towards eternall felicity, Luke 18.13.14. Matth 5.3. Rom. 10.10. Rom. 4.6.7. poverty or need of that imputed righteousnesse so commodious to him, that therefore he applies his hand of beliefe to receive that object for righteousnesse to justification, and remission of sinnes to salvation. So that in men of honest and good hearts, justifying beliefe, may thus be defin'djustifying faith defined.: Name­ly, it is mans heart in beliefe of Gods faithfulnesse, submit­ting to the receiving his gift of Christs righteousnesse impu­tedThe oyle wh [...]ch the [...]oo­lish [...]irgins wā ­ted is Christs imputed righte­ousnesse as re­ceived by faith, which is the right issue of Gods most spe­ciall grace to sanctification & justification. A defin [...]tion of perfection of ju­stifying saith., [Page 132] as the only ground to remove all his misery, and convey all happinesse upon him.

And thus did Abel submit, as Chapt. 4. and as many as by faith thus submit, they then are received and adopted Sonnes in Christ; and because Christs elect Spouse did not thus submit to the righteousnesse of God, Rom. 10 3. she was cast off. And so much for the definition, what justi­fying beliefe is.

Secondly, the perfection of justifying Faith is no more but this, the heart of man adhering to Gods unfeyned gift of Christs righteousnesse imputed for the removall of all misery, and the conveyance of all felicity so firme and so farre, as to worke up to God in that object, through all in­terposing difficulties: And I will in briefe prove this se­cond definition by the perfection of this Faiths operation in Abraham, who was a Father in this third degree of justify­ing Faith as first, when God in his promise in Abrahams loynes gave Christ and his righteousnesse imputed to be the blessing of all Nations, and consequently for his owne; then to this object did he adhere by Faith, working through all that did interpose betweene his beleife, and this object of life. Rom. 4.18. saith the Text, He beleeved even God who quickneth the dead, and calleth things which be not as though they were, who against hope beleeved in bo [...]e, that hee might become the Father of many Nations, according to that which was spoken, so shall thy seed be, and saith the Text, hee being not weake in Faith, he considered not his own body now dead, when he was about a hundred yeares old, neither yet the deadnesse of Sarahs womb; hee staggered not at the promise of God, through unbeliefe, but was strong in Faith, giving glory to God; and being fully perswaded that what he had promised, he was able to performe it: and saith the Text, therefore it was imputed unto him for righteousnesse; but what this imputation for righteousnesse is, is already hand­led in the 4 and 6 Chapters therefore here I passe it over.

Againe, Heb. 11.17. Abrahams faith is brought in work­ing up to God in this sacred object through the darknesse of death, for saith the Text, by Faith Abraham when he was tryed, offered up Isaak; that is by death to be destroyed: & he that had received the promises. i. of all happines figurative­ly in this Child for mankinde, and for himself offered up his only begotten Sonne of whom it was said, in Isaak shall thy seed be called; for Abraham accounting that God was able to [Page 133] raise him up even from the dead, meaning, Christ also in this figure whence also he received him in a figure as saith the Text: Thus by perfection of justifying beliefe, work­ing to God through all difficulties; in this sacred object saith Christ, Abraham rejoyced to see my day, and saw it, and was glad, that is, as the life of his heart for all happinesse, I [...]h. 8.56.

And to conclude this point of Christ his impartiall pro­ceedings as Priest for ever, after the order of Melchizedeck, without all respect of Persons, by the operations of his Spi­rit, in his sacred ordinances is also implyed, Prov. 8.34. wherefore he thus saith, blessed is the man that heareth me, watching daily at my gates, waiting at the posts of my dores, for who so findeth mee, findeth l fe, and shall obtaine fav [...]ur of the Lord, b [...]t he that sinneth against mee, wr ngeth his own soule, all they that hate mee love death, &c.

Is it so That Christ now is to the end of the world with his Am­ba [...]sadors ordinarily, and rightly divulging his Ambassage, that hee will be by his Spirit so a Priest till time shall be no mo e?

Then hence observe,Observ. that it is unpossible for men or Di­vells, or all the powers of darknesse in this world, to ex­tinguish Christ in his word and spirit from the minds of all mankinde, because we see Christ will so be in the minds of some, as the cornerstone to uphold his Ministeriall King­dome, as in the name of Peter, hee did Prophetically de­monstrate Mat. 16.18 and from this ground God in emi­nent and universall Apostasies from him in his truth, doth preserve some mens mindes to him by his truth so secretly, as the best of men sometimes perceive it not, as in the daies of Eliah, and the like, Rom. 11.3.4. wherefore this is attri­buted to be Gods Seale, or peculiar foundation, in rela­tion to Christ, to know who are his in suchIn times of such Apostasie because one Saint doth know another, but according to the judgement of charity, and God only in­fall bly knowes who in purenesse of heart adheres to him, and who not; therefore the Apostle calls this knowledge of God, his foun­dation or seale, because it is so knowne to him, and none else. times; as 2 Tim 2.18, 19.

And from this ground it is unpossible that the greatest se­ducing powers of Satan to deceive the whole Church elect, or gathered by his word and Spirit, so as to extinguish all truth from all their mindes, for as Mat. 24.25. besides his ordinary course, God in such times will extraordinarily reserve, as before is said, some for the glorious praise of his grace in this world, to believe his word in the object of justification; wherefore it is stiled, the Faith of Gods elect, im­plying the certainty of Christs prevalency, as Priest for ever [Page 134] after the order of Melchisedeck, by his Ministeriall ordinan­ces in the Church Militant, till time shall be no more.

Againe, is it so, that the oracle of life, for the universall Apostasie of the world, was not so much as to appeare a­mongst the Gentiles about eighteene hundred yeares, nor amongst Iewes, but in Types, figures, and promises, as ob­scured under the veile of Moses, for many Generations, un­till God according to his purpose called these Gentiles.

Hence observe, how rightly the Apostle applies this Doctrine at that time, saying, the grace of God, that bringeth salvation to all men, hath appeared, teaching us to Therefore the Negative part of the Morall Law, as inclo­sed in the Arke, ove [...]shadowed with the mercy Seat, taught the same Doctrine of grace under that veile, as now doth the Gospel unveiled. Exod. 25.21, 22. Heb. 9.4.8. deny ungodlinesse and worldly lusts, that we should live soberly, righteously and godly in this present world, looking for the blessed hope, &c. Tit. 2.11.12.

CHAP. XI. Opening the third particular, how GOD brings man to be perfect; that is, to the perfection of justifying Faith, in the ob­ject of justification.

AS it is in the perfections of nature, the life superior containes in it selfe the perfection of all inferior lives, as in Adam, Chapt. the first, so the perfection of justifying beliefe, containes in it selfe vertually, all in­ferior beliefes; hence it is, that the improvement of this faith is various in its operations, yet ever terminating to God in the object of justification, as its most proper center, and so it comes to its full perfection formerly described.

Hence Saint Iames saith of Abraham, Seest thou how faith wrought with his workes, and by works faith was made perfect, James 2.20. Wherefore to prove the point, I will take a briefe survay how by works Abraham came to his perfecti­on of justifying beliefe;The perfecti­on of the man in righteousnes is in the next life, but faiths perfection and dissolution are both in this life, and what man is a righteous man, see the last Observation of Chapt. 11. for the perfection of justifying beliefe is one thing, and the perfection of the man is another thing: as first, when God by commandement separated [Page 135] him from his countrey, and from his fathers house; the operations of his faith then began to put forth; for saith the Text, He went out, not knowing whither he went, Hebr. 11.8. but when hee was come to the promised Land, there God tryed the strength of his faith; for hee was driven to depart this land of his hope to sustaine his life in Egypt, and there fell into danger of death, so that his strength began to stoope, as appeares by his excuse to Abimelech, to save his life, yet God that will in point of triall, lay as much weight as faith's measure can beare, and worke through to his faithfulnesse, yet he will lay no more then it can so worke through, if it be improv'd: So to Abraham with the temptation, he gives an issue by his happy returne to the land of promise; the figure of eternall felicity, and there Abraham refreshed his faith in Gods promise of Christ the object of all felicity in his satisfactory sacrifice, Gen. 12.3.10 11, 12, 13. Gen. 13.3, 4. 1 Cor. 10.13.

Againe, God having given Christ to Abraham figura­tively in Isaacke, to proceed from his owne loynes, yet de­serring the accomplishment of what Abraham much desired to see, his beliefe began againe to stoope, for he pitch'd upon Eleazar his servant to be his heire to what God had given him, yet God that will lay no more then that strength will beare to worke to him, if it be improved, gives an issue with the temptation by confirming Abrahams operating be­liefe, saying, This shall not be thine heire, but hee that shall come out of thine owne bowels, he shall be thine heire, Gen. 15.4.

Againe, Gen. 18.14. God having further confirmed Abraham, beliefe, by setting a certaine time for the birth of the promised seed to be the blessing of all Nations of the earth, who together with Abraham, God made of one blood, he then further drawes out Abrahams faith to worke by love to all mankinde, as to himselfe, and accordingly Abrahams faith in operations of love wrought to all, but especially to the houshold of Faith, I say to all, for he entertained stran­gers in fervour of spirit, and received Angels unawares Gen. 18.4. Heb. 13.2.

Likewise, so kindly courteous was he to the children of Heth, his Idolatrous neighbours, yet not as Idolators: for so they are contrary and a vexation to man believing truth, yet he lov'd them as his owne flesh, and as Gods in Christ by right of redemption, wherefore they esteemed him as a [Page 136] Prince of God amongst them, Gen. 23.4 5 6, & 7. Esay 50.7. Gen. 27.46. Deut. 7 4. So likewise in fervour of spirit, he humbly invocates for the safety of the ci [...]ies of the So­domites: Secondly, his Faith in fervour of love wrought more specially to those, which in beliefe of truth were rightly related to the object of life, together with himselfe; for it was for their sakes hee pray'd for the Sodomites safety: So for righteous Lot, he ventured his family, and his per­son in the perill of warre, and rescued him out of his ene­mies hands, Gen. 18.23. Gen. 14.14.

Againe, Isaack being now borne, and Abraham by Faith, having received the end of the promise, namely, Isaack from Gods faithfulnesse to a fur [...]her confirmation of all bles­sednesse, hereupon God drawes out his Faith to worke by love; also according to the first Table of the Law. It came to passe, saith Moses, after these things that God tried Abraham, and said unto him, Abraham, and hee said, here I am, and hee said, take now thy sonne, thine onely sonne Isaack, whom thou lo­vest, Although faith and love in themselves be two different vertues, yet the Scriptures in­cludes love in justifying faith, the one as re­ceiving from God, the other as co-opera­tively working to God, and therefore so doe I [...]in the prose­cution of justi­fying faith and so farre forth as mans affections dieth to this corruptible world, so farre forth his affe­ctions liveth to the inco rup­tible God, and so on the con­trary, 1 Ioh. 2 15. and get thee into the Land of Moriah, and offer him there a burnt offering upon one of the mountaines, that I will tell thee of, Gen. 22.1.20. and Abraham obeyed to extin­guish the child of Promise upon whom depended the fe­licity of the world, consequently his owne; thus by exer­cise of beliefe to God in the object of life; Abraham ob­tained the perfection of justifying Faith, for by workes was Faith made perfect, saith Saint Iames.

And also thus by workes variously terminating in Gods gift of Christ, and his righteousnesse imputed for all hap­pinesse, was Abraham justified in the receptive obedience of Faith to the object of life: For, saith Iames; Was not Abra­ham [...]ur Father justified by workes, when hee had offered Isaac his sonne upon the Altar, that is, Christ in that figure. Where­upon the Lord out of heaven called unto him, and said, Abraham, Abraham, and he said here am I, and he said, lay not thy hand upon the Lad, neither doe any thing unto him; for now I know that thou fearest God, seeing thou hast not withheld thy sonne, thine onely sonne from mee. Thus to ope­rate, is to be up­right, and to abound therein. And to this up­rightnesse God in mercy hath intailed the promulgation of the All suf­ficiency of his favourable mercy, as to Abraham, Gen. 17.1.2.

And according to ths point saith Christ, hee that hath my Commandements and keepeth them, hee it is that loveth me, and hee that loveth me shall be loved of my Father, and I will love him, and manifest my selfe unto him; and wee may the rather believe him, because we see him so doing to Abraham, Joh. 14.21. 2 Peter 1.11.

Againe, saith Moses, the Angell of the Lord called to Abraham the second time, and said, because thou hast done this thing (that is) wrought up to me as the object of life, through so great diffi­culties, and hast not withheld thy sonne, thine onely sonne, that in blessing I will blesse thee, that is in a superlative de­gree: so Christ doth not onely say, I lead in the wayes of righteousnesse, in the midst of the paths of judgement, that I may cause those that love mee to inherit substance, and I will fi [...]l their treasures; but hee further saith, him that overcommeth I will make a Pillar in the Temple of my G [...]d, and hee shall goe no more out, Prov. 8.20. Rev. 3.12.

And the ground why God manifests himselfe so pub­liquely by oath thus to blesse Abraham, so operating to him, leaving it upon record for the ages to come: was, because God will [...]ng more abundantly to shew unto theThat is, to the heyres of pro­mise, not onely as descended in Isaac from A­brahams flesh, but also to all that are hey es of the same g [...]ft of faith with A­braham, there­fore when St. Iohn saith, in hi. 1. Epist. 2.19. they went out from us, be­cause they were not of us, hee meaneth, of us that thus fol­low faiths ob­ject, as here did Abraham, for in the 17. Verse, he saith, he that doth the will of God, abideth for ever, therefore he meanes not men personally, but men whose persons are thus disposed in the pursuite of Christ in the object of faith. heyrs of promise the immutablenesse of his counsell bound himselfe by an oath, that by two immutable things in which it was impossible for God to lie, that wee might have strong con­solation, who fled for refuge to lay hold on the hope set be­fore us in the object of justification &c. Heb. 6 17. Where­fore saith the Apostle, the rather brethren give diligence to make your calling and election sure; for if you do these things you shall ne­ver fall, that is, not totally nor finally from the object of ju­stification, and that is only implied in this Text, for he that saith he hath no swarving from this sacred object by sinne, is a lyar; for as he that saith, he knoweth God, and keepeth not his Commandements is a lyar, and the truth is not in him, so on the contrary, If we say we have not sinned, wee make him a lyar, and the truth is not in us, 1 Joh. 2.4.2. chap. Joh. 1.10. and the reasons why God not onely thus makes perfect justifying beliefe by operation, but also gives to the Saints, an undissolved relation to him in the object of justification, to be as mount Sion which shall never be mo­ved are these.

The first is drawne from the nature of the exercising any ability, which the more 'tis exercised the more 'tis perfected; for as use makes perfectnesse, so custome breeds another nature. Hence saith the Psalmist, I have remembred thy name, O Lord, in the night, and have kept thy Law; this I had, because I kept thy statutes.

Likewise hee saith, I have more understanding then the an­tient, because I have kept thy Statutes, and he saith, Blessed is the [Page 138] man that delighteth in the Law of the Lord, and in his Law doth meditate day and night; he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in due season, Psal. 1.2.3. Psal. 119.55.100.

A second reason is because the most perfect operations of justifying faith, brings man most passively subjective to God to receive in his gift of Christs righteousnesse impu­ted the fulnesse of all that leads or ends in blessednesse: therfore as every effect, the more it doth subject it selfe to it's cause, the more influence for it's perfection it doth receive from that cause, so also in this: Hence saith God to his redeemed Spouse, I am IEHOVAH thy GOD, which brought thee out of the Land of Egypt, open thy mouth wide, and I will fill it, Psal. 81.10 but by the way for further incouragement to men of an honest and good heart to presse forward to faiths perfection; I will here explicate the different opera­tions: betweene the perfection of faith in the one, and the imperfections of the other; as, first betweene righteous Lot weake in saith, and Abraham perfect therein; for Lot be­ing more weake in the spirit of faith, was therefore more strong in the spirit of this world, as once were the Apostles, desiring to be chiefe in sensuall felicities, but Abrahams mind was farre more free from these intanglements; for he pre­ferred his communion with Saints in the bond of peace, and love in relation to Christ, before the fertile pleasures of the plains of Sodome; for to enjoy this, he leaves Lot to choose that, and takes for his aboad what Lot refused, Gen. 13.8, 9.10.11.

So Moses perfect in faith, esteemed Christ in the object of Faith with reproach, greater riches then the pleasures of Egypt: for he had respect to the recompence of reward, implying, hee esteemed Gods gift of Christs righteousnesse imputed to be mans exceeding great reward, consequently his owne, wherefore in Idolatrous Egypt hee refused his relation to the crowne of Egypt, in that hee refused to be called the sonne of Pharaohs daughter, Gen. 15.1. Heb. 11.24.25.26.

Again men of an honest and good heart, yet weake in the object of life. They then are in zeale against sinners pre­posterously pitilesse, as was Iames and Iohn, who for Christs sake would have them consumed with fire from Heaven; but take man more perfect in beliefe of this sacred object; then hee knowing the terror of the Lord doth perswade [Page 139] men; for saith the Apostle, the love of Christ constraineth us, because wee thus judge, if one died for all, then were all dead, implying, because in love Christ died for all men then dead in sinnes and trespasses, that this love of him con­strained them to perswade sinners to life and salvation in him, 2 Cor. 11 14

Againe, being but weake in this sacred object they there­fore savour the things of men, and not the things of God, as did Peters counsell to Christ, so hee stooped to please men, but not as man perfect in faith becomming all things to all men to save some, as did Saint Paul, but basely dissem­bling, perverting his trust which Christ put in him, so ha­zarding the salvation of men, as he did at Antioch; but Paul more perfect in beliefe of this sacred object, openly re­proved him to his face, not caring what hee or they thought of him in the right discharge of his ambassage to them, Marke 8.33. 1 Cor. 9.22. Gal. 3.11.12, 13, 14.

Againe, men of an honest and good heart, yet weake in faith to this sacred object; the crosse of Christ will bring them to doubt, as did the men going to Emaus; for they said, wee trusted it had beene he which should have re­deemed Israel, Luke 24.21.25. but on the contrary, man perfect in faith under the crosse, saith. We know that the Sonne of God is come, and hath given us an understanding, that wee may know him that is true, even his Sonne Iesus Christ, this is, the true God, and eternall life, 1 John. 5.20.

Againe, man weake in this sacred object of justification, doth over value his inherent righteousnesse, telling Christ What great things hee will doe for him more then others as did Peter; but man more perfect in beliefe of this sacred object, is of another minde, saith Saint Paul, who is fit for these things? meaning to doe great things for Christ, accor­ding to their ambassage, and saith he, wee know but in part darkely through a glasse, 2 Cor. 2.16. 1 Cor. 13.8. and saith the Prophet Esay, Woe is mee, because I am a man uncleane, be­cause I am a man of uncircumcised lips, Esay 6. And the ground of the point is this: man perfect in beliefe of Gods gift of Christ his righteousnesse imputed, firmely believes accor­ding to truth, that the seed of the Serpent intermingling his inherent righteousnesse (therefore makes it internally as a menstruous cloth) and externally at the best but unprofi­table: wherefore, as hee desires to be found in Christ his [Page 140] righteousnesse in point of imitation, to sanctification; so also to be found in it, as imputed for a continuall accepta­tion for remission of sinnes and salvation, still referring all his great workes for Christ, to Christ his owne efficiency in him, as Saint Paul, not I, but Christ in mee, Phil. 3.9.10.

Againe, a third reason why God gives this perfection of faith to men of an honest heart, which thus exercise to him more then to them, which to this object of life, lesse exercise is not onely because mercy pleaseth him, but also because he loves to glorifie hisHere note, that from one and the same principall pro­ceeds in this life, the Saints undissoluble union with Christ, and al­so their finall dissolution from him, viz. Gods love to his justice in the distribution of his mercy. justice in the distribution of his mercy, because all his attributes are display'd at an equall distance, as in the Parable of the talents doth appeare, Matth. 25.24.

And from this ground Saint Paul to the Saints at Corinth, saith, that both hee and they must all appeare before the judgement seat of Christ, that every man may receive the things done in his body according to that hee hath done, whether it be good or evill, 2 Cor. 1.1. & Chap. 5.10. But here will arise a twofold question.

Question. 1 First, what the Saints for their good workes done in the body do now receive, or shall at the last day of judgement?

Question. 2 Secondly, that if their evill workes be forgiven them in Christs righteousnesse imputed, as received by Faith, then what shall they receive according to their evill works done in the body? But before I answer the first question, I will shew you what good they receive not according to their owne good workes, and then what good they doe receive according to their owne good works done in the body.

1 And first they receive forgivenesse of that knowledge of evill due to them for Adams transgression, not according to their owne workes, but according to Christs.

2 They receive this world to be their day of grace, not ac­cording to their good works, but according to Christs.

3 They received the foresaid principle of amity to God, and enmity to Satan, and also the enlivening of it, not ac­cording to the worth of their owne good workes, but for the worth of Christs.

4 Fourthly, when they come to God according to the force of that infused principle, God then gives them the spirit of Faith, to receive his gift of righteousnesse, not for their good workes, but for Christs.

5 They in that gift of righteousnesse by Faith, receive eter­nall [Page 141] life, as saved men, therefore not according to their own good works, but according to Christs.

Sixtly, at Christs Judgement seat they shall receive by 6 gift, the fruition of that glory, from Gods foreappointment in Christs imputed righteousnesse, first promised to Adam, therefore not according to their own good works of righ­teousnesse, but according to Christs, therefore at that day Christ will say, come yee blessed of my father, inherit the Kingdome prepared for you, from the foundation of the world. Matth. 25.34.

Secondly, that which according to their owne good works they shall receive, is a fivefold good.

First, answerable, as they in the obedience of Faith sub­jectively operate to the fountaine opened to Iudah and Ieru­salem, namely, the sacred object of justification, answe­rably from thence God will strengthenAnd in par­ticular first, as by that purenes of spirit they only see God Mat. 5.8. Heb. 12.14. So consequently as it increaseth in the degree, so him more clear­ly they shall see. Secondly, they shall more firm­ly know their present estate of blessednesse, 1 Ioh. 5.19, 20. Thirdly, as frō hence will re­dound the more glory to God from men, Mat. 5.16. So the more fulnes of Heavenly consolation will redound to thē. 15 Ioh. 11. every grace of Christ in them, as in Abraham we see he did.

Secondly, he also will firmly relate them that so worke to him in that sacred object, as finally from him in it, they shall never depart, so that things past, present and to come, shall not be able to separate them from him, or him from them, according to the foresaid ground, he hath sworne by himselfe, that in blessing he will ever blesse them, thatBut not to the Saints in a sleepy and lazie Faith. so ope­rate to him, as to Abraham we see, he gave a further entrance into the Kingdome of grace, 2 Pet. 1.11.

3. As in this world they have judged the sinnefull courses of unbelievers to be wicked, and the waies of wisdome as leading to God, to be only righteous and good, so likewise at Christs judgement seat to judge the world, he will have them then to adhere to him, for saith the Text, the S [...]ints shall judge the world, so saith Christ, yee are they which have con­tinued with mee in my temptation: verily I say unto you, that you which have followed me in the Regeneration, when the Sonne of man shall sit in his glory, yee also shall sit upon twelve Thrones, and judge the 12 Tribes of Israell: So that man rightly be­leeving truth, shallAnd may then say, we are thus blessed in submittance by one grace to re­ceive another, and so by faith and Gods power, are brought to this you see; but you for de­spising this way do now receive the fruit of your own way. judge formall professors Luk. 22.28. Mat. 19.28. 1 Cor. 6.2.

Lastly, he will give them their hearts full desire by turn­ing their enjoying of him here by faith, into the fruition of his purchased gift of eternall glory, this honour have all his Saints, praise yee the Lord, Psal. 149.9. So much for the good they shall receive according to their good works done in the body.

Thus Gods justice rewards theIn some pla­ces the Scrip­ture speakes, as if any degree of faith had his stability, be­cause the first degree, and so the second hath a virtual tenden­cy to the third, and will if it be improved, terminate by Gods mercifull distribution of his justice, in an indissoluble union with Christ in the object of justification, 1 Cor. 1.8. Phil. 1.6. 2 Thess. 3.3. imperfect image or likenesse of Christs righteousnesse wrought by the Saints with a reward, which is but an Image or likenesse of the reward rendred to Christs works, and because God loves to glorify this justice thus, in the distribution of his mercy, it is that in this third degree, man is keptThe Angelicall glory which Adam lost, was onely due to Christs works, and to be possessed by him here in Faith, and there by fruition, but n [...] due to the Saints works, to be possessed here by them in Faith, not in the next life by fruition, but only in this life is due to their works, the possession of it by their degrees of faith, in which they have some small effi­ciency, yet that is not due unto their works properly, but only from Gods love to justice, in the distribution of his free gift of mercy to miserable man. from a finall fall from Christ in the obj ct of Faith.

Answer. 2 Secondly, The Saints evill workes done in the body, according to which they shall receive, is not for sinnes of infirmity, nor for sins enormous in which they have bin overtaken in their pursuit of this sacred object, as in David, Salomon, and Peter, all pardoned in Christs righteousnesse, but the evill things done in the body (according to which the faithfull shall receive) is their back-sliding so farre be­fore the third degree of faith, from this sacred object, as that they destroy or crucifie Christ to themselves, that is, by a totall separation of their Spirits from God in this ob­ject of blessednesse, for then they do all that a wicked man doth, but not before, that is, without any internall diffe­rence from an unbeleeverBut so long as any of this seed of Gods word by faith remaines, hee sinned not with­out some inter­nall difference from unbelee­vers, neither can he, because this seed remaineth, as 1 Ioh. 3, 8, 9. wherefore that which they have made totall, by justice, God will make finall, denying them repentance so blotting their names out of the booke of life, namely, Christ, in whom they were written.

And God in sacred Scriptures speakes to this point fully, First implicitly, as in Exodus 32. & 32. blot me I pray thee, out of the booke which thou hast written, and sundry other the like, which for brevity sake, I passe over.

Secondly, God expressed this in a figure, that is, figura­tively in his elect S [...]ouse, for to them, of them which did by an evill heart of unbeliefe depart from the living God, hee sware they should not enter the promised rest by Iosua the Type of I sus, although they were the Children of pro­mise in the Type, as are all right beleevers in the truth, Heb. 3. Gal. 3.26.

Againe more fully for the House of Israel, this elect [Page 143] Spouse, charging God of impartiall proceedings towards them, namely of imposing the sinnes of the Fathers to the Childrens destruction, implyed in these words, the Fathers have eaten sower grapes, and the Childrens teeth are set on edge: Ezek. 18.2.

But to remove this false surmise, because God could sweare by no greater, he sweares by himselfe, As I live saith the Lord, you shall not have any more occasion to use this Proverb in Israell; therefore he explaines his minde in this point, first in generall, secondly in particular. In Generall in these words.

Behold saith the Lord, all soules are mine, as the soule of the Fa­ther, so also the soule of the Sonne is mine, and therefore he re­ferreth the soules destruction of either, to the sinnes of him that committed it, saying, the soule that sinneth, it shall die, ver. 4.

Secondly, more particular, for saith God, if a man do that which is lawfull and right, &c. but here we must remember, what to this Spouse was lawfull and right, as formerly is de­clared, Chapt. 6. namely, intentionally to follow all the Laws of Moses, as Schooling her to Christs righteousnesse in the object of Faith, the ground of all their happinesse.

Secondly, in love to cherish each others, as members of his Spouse elect or mysticall body; but from both these generall Rules, they were now degenerated, and therefore did not the thing which was lawfull and right, for God to cleare himselfe from this aspersion, proves them faulty in both. And to the first he implies it by speaking to them negatively, for having said, if a man be just, and do that which is lawfull and right, he then speakes negatively, Hee that hath not eaten upon the Mountaines, neither hath lift up his eyes to the Idoles of the house of Israel: Implying, as they had done gene­rally; there is proved their Apostasie from the object of Faith to Idols, and the same is againe twice repeated in the 11, and 15. verses.

Againe, he proves them degenerated from the second Rule, for instead of cherishing each other, as Christs mysti­call members, they had done the contrary, wherefore saith God, he that hath not defiled his Neighbours wife, neither hath come neare a menstruous woman, and hath not opressed any, but hath restored the debtor his pledge, hath spoyled none by violence, ver. 6, 7, 8. & ver. 20. God cleares himselfe, and drawes up [Page 144] the conclusion saying, the soule that sinneth, it shall di [...]: the Sonne shall not beare the iniquity of the Father, neither shall the Father beare the iniquity of the Sonne, and then God expresseth him­selfe impartially, both to the righteous and to the wicked in plaine termes, saying, the righteousnesse of the righteous, shall be up n him the wickednesse of the wicked sha [...]l be up n him; but saith God, if the wicked will [...]urne from all his sinnes which he hath commi [...]ted, and keepe all my Statutes, and do all that which is lawfull and right, he shall surely live, he shall n [...]t die, all his tres­passes which he hath committed they shall not be mentioned unto him, in his righte us [...]esse which he hath done he shal live: And have I any pleasure at all that the wicked should die, saith the Lord God, and not that he should turne from his waies and live, ver. 23. Then to this Spouse by the rule of contraries, God speakes of the righteousNote that the opposition in the Text, of righteousnesse & iniquity is in one & the same subject, with this proviso, that if he turne from righteousnesse to sinne; there­fore this cuts off that conceit that this righte­ous man was but seemingly righteous, for then it must follow, this iniquity was but seemingly wickednesse, when he turned to imbrace it, and consequently his dying in sinne, was but seemingly death, all which is absurd. man in her, which is the thing that proves the point in hand, for saith God, when the righteous man Because God doth in this Spouse of Christ, thus distinguish betweene the righteous and the wicked in her, as that not middle sort of people could remaine in her, therefore by Gods own affirmative testimony, the Saints may totally fall from Christ, and for that God wil cut them off finally from him. turneth away from his righteousnesse, and committeth iniquity, and doeth according to all the abominations which the wicked man doth, shall he live? all his righteousnesse which he hath done shall not be mentioned; in his trespasses that he hath trespassed, and in his sinn [...]s which he hath sinned shall he die: ver. 24. Plainely proving, the totall and finall falling away of the Saints from Christ as the object of Faith under the old Testament, first imply­ed by the words of Moses. Secondly, by a figure. Thirdly, in plaine termes.

Againe, likewise in the New Testament also, our Savi­our Christ loved his own to the end of his life,Ioh. 13.1. therefore after his last Supper, having washed his Apostles feet, his corporall departure from this world drawing neare, takes occasion from thence to expresse himselfe in severall in­structions to them, and amongst the rest in this point.

And first saith, yee are cleane, but not all: Joh. 13.10.11. Implying, Iudas was not cleane, and so explaines himselfe in the 26 verse, and Iudas having received the sop, being gone out from him and them to betray him, then to them said Iesus, the Sonne of man is glorified, and God is glorified in him; meaning by his death, and thereupon he exhorts them to [Page 145] cherish each others in love according to his owne example towards them, verse 30. and 34. Likewise Chap. 14. as for afflictions and sorrowes, which would befall them in the execution of their commission after his departure, hee bids them, qui [...]t their hearts by beliefe of God, and also in him, with promise to send the comforter to them, &c. from verse 1. to the 32. verse And Chapter 15. he compares himselfe to a Vine with branches, for that's implyed, and his Father to a Husband­man, pruning some, and cutting off some Verse 2. and vers. 3. he applyes this doctrine to the 11. Apostles, in particular Iudas, being absent. Now saith hee, yee are cleane, and then shewes them how they came so to be, saith hee, through the If Christs Word, then not Christs wash­ing their feete made them cleane, onely it was a signe of Christs love which did ef­fect it, wherefore if Peter had refused it so propounded, hee had rejected Christ in his love, as did Iudas, although he suffered him to wash his feet, because the outward signe not re­ceived by a right beliefe of truth, leaves mans sinne in the guilt and attracted habit unweakened and unremoved, as here in Iudas, although Christ extended this externall signe of his love to him at his corporall departure from this world, as to the other eleven. word which I have spoken unto you, implying their justifi­cation and sanctification by union with him, as the object of faith, wherefore saith he, abide in mee, and I in you, and then gives them a reason why they should so doe, because, saith he, the branch cannot beare fruit of it selfe, except it abide in the vine; no more can yee, except yee abide in mee, Verse 4.

He then applyes the point more close unto every of them; saith he, I am the vine, yee are the branches: hee that abideth in me and I in him, the same bringeth much fruit, for without mee yee can doe nothing, whereupon hee gives them a fourefold rea­son why they should so abide in him.

The first is drawne from the danger which will insue, if any of these 11. doe not abide in him, namely, perishing from him for ever; for saith he, if any That is a­ny of you ele­ven, or any o­ther man, which is in­graffed into me, the true Vine, as now are you, being clean through the word which I have spoken. man abide not in me, hee is cast forth as a branch, and is withered, and men gather them, and cast them into the fire, and they are burned in eternall wrath, for that's implyed: so that this first reason expressely proves the point, namely, that the Saints shall receive ac­cording to what they have done in the body for their evill workes of crucifying Christ to themselves by a totall apo­stasie from him, as the object of faith.

The second reason, to abide in him, is intermingled with a direction how to abide in him, the reason it selfe is drawne from the contrary good which would redound to these eleven Apostles, if they did so abide in him; the di­rection [Page 146] is this, that hee by his Word of truth, should abide in them, and they by beliefe of it, must abide in him; the good which will redound to them, they then shall have their hearts desire, and both comprehended in these words, If you abide in mee, and my words abide in you, yee shall aske what yee will, and it shall be done unto you.

The third reason is also double, partly respecting God, partly respecting themselves, and both comprehended in these words, herein is my Father glorified, in that you bring forth much fruit, for so shall yee be my Disciples that is, for so shall you come and be established to continue my Di­sciples, as now yee are; wherefore he further saith, Abide in my love; if you keepe my Commandements, you shall abide in my love, even as I have kept my Fathers Commandements, and abide in his love.

The fourth reason to induce them to abide in him as the object of Faith, is drawne from that remaining tranquillity which wil redound to them from him as the fountain ope­ned; wherefore saith he, these things have I spoken unto you, that my joy might remaine in you, and that your joy may be full. Verse. 11.

All which arguments to inforce these eleaven Apostles so to abide in him implyes what formerly is exprest in the first reason, namely, that they other wayes will come to fall totally by their remissenesse and come to a finall separa­tion from Christ by Gods justice: Likewise the Apostles themselves rightly taught the same doctrine, both of them­selves, and of the Saints in generall; as for instance, Saint Paul to the Romanes, chap. 11. saith, thou standest by faith, be not not high minded, but feare; for if God spared not the naturall branches, take heed lest also he spare not thee, verse 20 & 21.

Againe, he saith, the just shall live by faith, but if any man draw backe, my soule shall have no pleasure in him, Heb. 10.38. and saith Saint Paul, I keep under my body, and bring it into sub­jection, lest that by any meanes when I have preached unto others, I my And those Scriptures which seeme to speake con­trary to this point, see them clea [...]ed in these pages in the margent: pag. 122. & 123. 137. 142. 144. 145. and from 118. to 120. & 134. Also see those Scriptures expounded in point of electiō on which the Saints stability is thought to be grounded, as from pag. 85. to 87. and pag. 65. and from p. 72. to 77. and see the reasons why Salomons and Peters fall was not totall nor finall, and also the utmost line of Gods mercy to mise­rable man, see the second Ob­jection in the 12. chap. selfe should be a Cast-away. Hee further saith, it is un­possible for those which are once enlightened, and have tasted of the heavenly gift and were made partakers of the holy Ghost, and have tasted of the good Word of God, and of the powers of the world to come, if they should fall away, to renow them to repentance, seeing they crucifie to themselves the Sonne of God afresh, and put him to open shame, 1 Cor. 9.27. Heb. 6.4. So much for the proofe [Page 147] of the third Reason, that God loves to glorifie his Justice by the distribution of his Mercy, even to the members of Christ, without any personall respect, therefore much more to all mankinde, and to all alike, as hee preached to Cain in the first modell if thou doest well, shalt thou not be accepted? if thou doest not well, sinne lies at the doore.

Hence observe, all mankinde, none excepted, ever since Adam, was cast out of the Garden of Eden, are, and so shall be to the end of the world, in one of these three conditions or estates: first, either in the universall grace and favour of God by Christ Jesus, and this is before the gift of justifying faith; or secondly in the speciall grace and favour of God in Christ Jesus, and this is when man by beliefe of truth is knit to God in Christ, as hee is the object of Justi­fication.

Or thirdly, in the state of rejection from the first, as was Cain, before he came to Faith; or from the second as are some of the Saints, for their apostasie from Christs owne testimo­ny by his doctrine to his peculiar Apostles, Iudas being ab­sent, and Pauls testimony of himselfe and other Saints, and of Christs nationall Spouse by Gods testimony, Ezech. 18. and as wee see by wofull experience this sixteene hundred yeeres and more.

Againe, I having precedently defined what is the per­fection of justifying faith, I will now define what is the perfection of the man in whom it is; or thus, what man is a righteous man. Man in his first estate was righteous, be­cause his intentions and operations was an exact perfection of degrees according to natures most right rules in the estate of creation, as Chap. 1.

But now in this fourth estate of man,The definition of a righteous man. hee is a righteous man, who in any degree doth by a right beliefe submit; so as that he receives Gods gift of Christs righteousnesse im­puted to eternall life by salvation, desireably endeavouring to conforme to that righteousnesse in some degree to sancti­fication. I say, in the perfection of partsWhen the Apostle saith, we speake wis­dome, to them that are perfect, he meanes man in the perfecti­on of Faith and not perfect in righteousnesse. of inherent ho­linesse: for the perfections of Christs righteousnesse, is not attainable by men nor Angels, in the perfections of degrees. So that a righteous man in this life, stands as an imperfect member united by faith in love, to a head perfect in righ­teous workes or righteousnesse.

CHAP. XII. Answering Objections made against seve­rall points precedently delivered in this Treatise.

FIrst, it will be objected, Solomons backsliding was to­tall, yet not finall, though hee did all that the wicked man doth, Question. because against so great light of heavenly Object. 1 wisedome, hee turned his minde into darknesse by sensuall delights and Idolatrous abominations, consequently hee crucified Christ to himselfe, and yet his fall was not finall; for hee returned to God in the object of Faith.

Salom [...]n under the Law of Moses, of a believer, went the farthest out from God of any that ever returned to God againe, Answ. by Faith in the object of Justification; therefore the Scripture speakes but implicitly of his repentance, as if his name had beene blotted out of the booke of life, to teach others not to be high minded, but feare.

Againe, his fall was not totall, because God extraordi­narily reserved some virtuall seed of beliefe in him to the object of Justification, and therefore his backsliding was not totall, nor internally, doing all which the wicked man doth; for as long as the least degree of that seed remaines that man is in Christ the object of Faith, and that God did reserve a seed, is cleare by his speciall and particular pro­mise made to David in Salomons behalfe, saying, if hee commit iniquity, I will chastice him with rods of men, and with the stripes of the children of men, but my mercy shall not depart away from him.

And the ground of this extraordinary mercy by pro­mise was this, because Salomon, as sitting King on Sion hill, the promised sonne of David, hee so was in those dayes a re­markeable figure of Christ, the Sonne of Davids eternall throne; therefore God extraordinarily reserved in Salomon a light of beliefe, virtually to Christs righteousnesse, as im­puted to theIf for the glo­ry of Gods grace, then not for love to Sa­lomons person, more then to any other mans person; for Gods love to all mens per­sons is one and the same, as ap­peares in the grounds of Gods love in his gift of Christ to the world, pag. 40, 41. glory of his owne grace in Salomons eternall salvation; therefore his fall was neither totall nor finall.

Secondly, it will be objected; Saint Peter did all that the wicked man doth, extinguishing greater light in himselfe Object. 2 then ever did Salomon; for he was an Apostle, and saw the [Page 149] great workes of Christ, and heard his sacred doctrine, as dropping from his sacred lips, and hee cursed himselfe, he knew not the Lord of glory, and sware he knew him not against his owne knowledge; so consequently, hee did all the wicked man doth, crucifying Christ to himselfe totally, and yet was renewed by repentance; therefore his fall was not finall although totall.

The Lord said, Simon, Simon, behold, Satan hath desired to winnow you, that hee may sift you as wheat, but I have prayed for thee, that thy faith faile not, Luke 22.32. as if he should say, Answ. by reason of your rashnesse and remissenesse to my graci­ous admonishments; Satan hath much desired to take an advantage against you, totally to extinguish thy faith and love to me, but my request to my Father hath beene more then ordinary for thee, that thou mightest not perish from mee, therefore in time of neede, Christs words of prece­dent admonishment, was remembred to Peters soule, for his returne to him in the object of Faith, Luke 22. & 61. and the ground of this extraordinary mercy was two-fold.

First, because he being a believer; therefore as Christ is the Saviour of all men, so especially of Peter in this his back­sliding, more then to Iudas, who was not a believer; for, saith the Text, hee is the Saviour of all men, but especially of them that believe.

Secondly, not onely a believer, but a believing Apostle set apart to publish the Gospell to the world, therefore more to Christ then an ordinary believer, and therefore Christs Prayer was for him more then ordinary, and there­fore it was, that his fall was neither totall nor finall; for whensoever it is totall, it is finall; and in some twice dead, and pluckt up by the roots, and so none can be but those which have beene right believers; for to be twice dead, implyeth to be twice alive: the first life is the precedent in­fusion of amity to God, and enmity to Satan; or, if it be renewed, and this is a life preceding faith flowing from the universall grace of the Covenant of life and glory, as before is proved.

The second life is the life of justifying Faith, I meane man rightly united by believing, to Christ, the object of life, and when he dies to the later, he dies to the former also, and therfore twice dead, and never lives to God againe in Jesus Christ, Iude, vers. 12. And for the close of the point, here [Page 150] observe, that as Manasses and Paul were the onely two in sa­cred Scriptures that by their apostasie from Gods universall grace in Christ, went the furthest distance out from God before Faith that ever were received to mercy: whence Paul rightly saith, That Christ shewed all long suffering and patience towards him, himselfe being the chiefe of sinners, meaning, in this particular respect.

So on the contrary, Salomon and Peter, after true faith in Christ the object of life, were the onely two men menti­oned in Scriptures, which by apostasie, went the furthest out from God, that ever returned, and was received to mer­cy; so that in these foure in each condition, God hath shewed us the utmost line or length of the riches of his mercy, in which hee will be pleased to glorifie his grace to miserable man: For if Salomon and Peters spirits had but degenerated into Manasses and Pauls hatred, they had fallen into the unpardonable sinne.

So on the contrary, if Manasses and Pauls degeneration had beene from Salomons and Peters life of justifying beliefe, or but from beliefe of divine testimony, as divine testimo­ny, they had fallen into the unpardonable sinne, wherefore Saint Paul right saith of himselfe, I did it ignorantly in unbeliefe, therefore obtained mercy, implying, otherwise hee had never Object. 3 beene received to grace or glory.

It will be objected, mans will is naturally seee,Yet the will of man is no more free from sinne, nor free to righteous­nesse, then it is freed by Christ, therefore to attribute any thing well done by man from the force of his pure naturals is absurd, See the margent, pag. 16. and pag. 28. & 38. 121. choo­sing, or refusing all objects vlountarily according to it's na­turall liberty, consequently it cannot be terminated so firm­ly to Christ, as not to fall finally from the object of life.

Answer. If (in Justice) God to evill men by detaining his spirit from them, they then are necessitated to doe evill, being servants to sinne, and free from righteousnesse, notwith­standing this naturallIf in that generall aposta­sie, God did re­serve the wils of 7000 so to himselfe as that they did not bow the knee to Baal, and also will reserve the wills of men to be a Church to him amongst as Gentiles; so as that they shall never depart totally from Christ, in the object of justi­fication, as hath the Church of the Iewes this 1600. yeeres; and also in those dayes when he shall call backe the Iewes, that he will then so reserve their wills to him in that object, as they shall ne­ver more depart from being a Church; then why may not the wills of these men, which so ope­rate to God, be for the glory of his justice in the distribution of his mercy, so reserved to God in the object of justification, as that finally they shall never depart from him in it, notwithstanding the wills naturall liberty, which is alwayes free in its choyce. freedome of their wills in the midst of light manifested to them as in the rejected Iewes we see formerly proved. Then why not on the contrary? can­not [Page 151] God according to his promise reserve the will of man to himselfe, in the object of life, so as it shall never finally depart from him in the object of Faith, and reserve it's na­turall liberty free, as when hee was found of the Gentiles which sought him not, perswading Iaphet dead in sinnes and trespasses, to dwell in the tents of Shem? as at the prea­ching of Peter, 500 in the voluntary freedome of their will returned to him.

Againe, as if it could not be done by God, because our reason doth not perceive the manner how he doth it:1 King. 66. as for example, Hee made the yron to swim, and yet it was yron still, as it was in its nature, when it did sinke to the bot­tome of the river: By the same reason we may question the growth of our bodies; for although we see they are growne in height and bignesse, yet the manner how they doe grow is invisible to us.

Likewise our corne which wee sow, the manner how it growes is invisible to us, and so is the operation of God to this growth of a reasonable soule, to him in this object of life, as is implyed by our Saviour, Mark 4.28. Ioh. 3.8.

And from this same ground whence wee know not the specificating internall formes of things, it is, that we know not God his terminating of the will, wherefore, wee must in this point live by faith, that God doth it according to his Word and so rest.

It will be objected, that although, Mat. 25. Christ impar­tially Object. 4 renders to every man according to his worke, either as they did rightly use, or wrongly abuse the talents; yet hee then at first gave some men more talents then others, and to some fewer, consequently some at the first are indued with more abilities, whereby they may attaine this third degree of the perfection of faith, and to others fewer abilities, con­sequently Christs proceedings herein was not equally alike to all; for it must be farre more hard to some to attaine perfection of Faith then others; consequently all could not attaine this stability alike.

Yet in this unequall distribution, Answ. Christs proceeding is to all and all alike, without personall respects to one more then to another; for if hee honoured some men with more excellencies then hee did others, as he over did, and will to the end of the world, yet it was not with any respects of love to those mens persons more then to others, but as to a [Page 152] part for the good of the whole and for his owne praise in all: as for instance, when God gave to Bez [...]led and Aholiab and others the spirit of wisdome, more then to the rest, was it not to build the Tabernacle? and the Temple, those fi­gures of his favour in this object of life and glory, to build up the Congregation to him in this sacred object of Faith, Exod. 31.2.6.

Likewise God honoured Daniel, Mordecai and Hester, but was it not to continue this nationall Spouse to himselfe in that relation? and so Moses, David, and Salomon, to the same end.

Againe, in the new Testament to some hee gave the faith of miracles; some to speake all languages, some the gift of prophecie, some Doctors, some Apostles, but was it not for them whom he predestinated to this glory with Abraham? namely, the Iewes, and also us the Gentiles; and for this end it was, why he so highly honoured Abraham, from the den of divells to be a friend of God; that so God might be­come friends with us in Christ, to the glory of his owne grace, but whereas sinne in us by our apostasie had aboun­ded against him: so he on the contrary by them might in Christ superabound in mercy to us; for if the meanes as a meanes be inferiour to the end, as certainly it is, then their superiority was to make them subject to our good in Gods glory by Christ Jesus. Therefore Gods proceedings is equally and all alike, without personall respects to any more then others.

Object. 5 It will be objected, that all mankind which are damned in eternall misery, occasionally perish for Adams offence once committed, consequently God willed Adams fall, as an occasion or meanes to their damnation, consequently by them their damnation is unavoydable; for who hath resisted his will?

Answ. I deny that God willed Adams fall so much as an occa­sion to the damnation of them that perish; for as already is proved, God willed their rise to him in Angels glory, in as equall a ballance as our fall into misery, and God did not onely excitively draw out Adams faith and love to worke up according to the covenant to partake of Angels felicity; but also on the contrary, in simple and plaine termes, told him of the evill, namely, death, certaine death immediatly would ensue, if hee did disobey; therefore God willed [Page 153] not Adams fall so much as an occasion to the damnation of them that perish.

It wil be again objected, that God, if he had pleased could Object. 6 have made Adam unremoveably to have repelled Satans temptation, to attaine that glory, but did not, consequently. Adam wanting that strength, God therefore will'd his fall to the foresaid end.

I answer, hee could, Answ. but did not yet the inference fol­lowes not because God gave him power enough so to will that he might be able, if he would have applied himselfe in point of triall as he might and ought; therefore he wanted it not: for it is one thing not to have a thing, and another to want that thing wee have not: For example, a man not having a sword having no occasion to use it, wants it not; so the Cedars in Libanus having not the locall motion of the stately Lyon to attaine their perfections, nor yet doe they want it because in their kind they attaine their perfections with that power, and in that place, which is assigned them by their Creator; so might Adam in that present condition assign'd him by God, as appeareth, Chap. 2. therefore God willed not Adams fall to the aforesaid end.

Againe, if Adam had had any more perfections and meanes to attaine the end of the Covenant, then what hee had, it would have fallen in as a part of his wages for the worke before his tryall, and that could not be, because the covenant for any more good or any evill equivalently con­trary, was to be as he did obey or disobey; therefore God willed not his fall to the foresaid end; and if hee did, this would follow, that God onely pretended that good in the Covenant, but never intended it according to the conditi­ons exprest, consequently, God was in it, as the Divell im­plyed to the woman, but an Impostor, and the Divell onely the true speaker; but this was the Divels lie from the be­ginning, and hee the father of it in all men which now so thinke or speake, but Satan and man adhering to him, shall be found lyars, and God for ever true in his Word keeping promise, and covenant, simplyTherfore God doth not tender eternall life by his revealed will to man, whom he by his secret will hath repro­bated to una­voydable dam­nation. and plainly ac­cording to the expressions of his minde to mankind, with­out personall respects alike to all.

It will againe be objected, God knew before hee put Object. 7 Adam to that triall, that he would fall in that worke, and yet put him upon it, consequently he will'd his fall to the fore­said end.

Answ. Hee did know it, yet I deny the inference to be right­ly deducted; for as God did know what Adam would doe, so also hee knew what himselfe would doe, namely, shew himselfe faithfull in mercy to his faithlesse creature, then in misery by his owne default, that then by his free gift of righteousnesse imputatively, hee would glorifie his grace upon all mankind to justification of life, as is described.

Againe, it was needlesse for God to will Adams fall, so much as an occasion, much lesse, as a cause to any mans damnation, to the eternall praise of his Justice, because, as formerly is proved, if Adam had kept covenant, as hee might, hee then had rendred God the eternall praise of his Justice by the everlasting felicity of all mankinde, and by Satans just condemnation to all eternity, as Chap. 2. pag. 12. and 13.

Againe, suppose that which I will not grant, that by Adams fulfilling the Covenant, God had not so received the praise of his Justice eternally, yet by the second Adams fulfilling the Covenant, I am sure he hath to the full in every respect, as Chap. 8. therefore, though all men were saved by him, as certainly they might, if they would but submit to receive that gift of righteousnesse in the power of Gods grace, and mercifull supportance, as is proved, there­fore God never intended that which was needlesse, that is, not Adams fall, so much as the occasion of any mans dam­nation, much lesse as a cause thereof.

Object. 8 It will again be objected, that all mankind which perish in eternall damnation, could not so perish, if God had not willed it; therefore they perish by the will of God.

Answer. True it is, that God doth will the damnation of all that perish eternally, as formerly is proved at large, by his pro­ceedings, without any personall respects, in his justice, by the distribution of his mercy in Jesus Christ; as to Cain, the old world, and by his rejection of his elect Spouse the Iewes, and all Gentiles, which to this day turne the grace of salvation to wantonnesse, walking after the flesh, proudly despising this day of grace, as a meanes to receive his free gift of righteousnesse imputed to their salvation, and so re­ject their owne day of eternall glory; therefore as saith Christ, as before I noted; this is the condemnation, that light is come into the world, and men loved darknesse rather then light, because their deeds were evill, that is, in winking at the [Page 155] light, that so they might the more fully follow their own Lusts for thats implyed Luk. the 14. & 18 Ioh. 3.19.

Againe I answere, that God so w [...]l [...]'s the damnation of them which perish for ever that yet he would rather glorifie his grace in their blessednesse for ever, then his justice in the eternall ruine of his creatures, as appeares through all ge­nerations of mankinde, as is largely proved through this whole Treatise from Gods word of truth, yet to his word he hath added his oath to put the point out of doubt, because he can sweare by no greater then himselfe, therefore hee sweares by himselfe. As I live faith the Lord God, I have no pleasure in the death of the wicked, but that the wicked turne from his way and live, turne yee, turne yee, from your evill waies, for why will you die, &c. Ezek. 33, 11. Therefore notwith­standing all these objections, the point stands firme, that Gods proceedings is without any personall respect, intend­ing and extending to mankinde equally and alike to all, for life and death eternall; and because God from the time hee cast Adam out of Paradise, hath proceeded not only in his universall grace in Christ Jesus, but also in his most specia [...]l grace, even to the members of Christ without any personall respects, consequently he will proceed so to all mankinde, till time shall be no more.

Gods spirit in Paul fore­prophecying mans ungrateful wickednesse, and Gods justice to proceed there­upon, therefore to this head may be reser [...]ed Gods dealing with Ahab, and the Prophecy that went of Iu­das, and the like, Acts 1.16.20. Wherefore Saint Paul prophecying of future times, concerning the Church of the Gentiles, saith, because they re­ceived not the love of the truth, that is, as conveying to them the object of justification for life and glory, therefore God would deliver them up also from his grace and truth, to their belief of Satans lies, and so leave them to perish in their own corruptions, for saith the Text. Antichrist his coming shall be after the working of Satan with all power and signes, and lying wonders, and with all deceiveablenesse of unrighteousnesse in them that perish.

But the ground why Satan thus prevailed, is exprest in the Text to be, because theGods justice upō the Church of the Gentiles, for their ungod­linesse against him, in his great mercy toward them was it, which gave way to the Machivill an rising of the Beast, namely the Roman Antichrist in Christendome, there­fore although it was against Gods will, a [...] willing mans good in the distribution of his mercifull goodnesse, yet according to his will in the administration of his justice, upon this ungratefull Church, for nothing is nor can be directly against Gods will but respectively, as in Iudas, it was Gods justice to deny him his spirit of grace, to keepe him from that treacherous act, for denying Gods spirits operations to follow his covetousnesse, for faith the Text, he was a thiefe, and had the bag; and to this case is that to be referred, Acts 4.28. Gentiles received not the love of the truth, that they might be saved: Implying that the [Page 156] production of Antichrist, was from the Churches owne corrup [...]ionTherefore it is a dāgerous tenet to make the Pri­mitive Church our patterne, for as witnesseth the Apostle in his time the myste­ry of iniquity began to worke, therefore the safest way for Christs Spouse, is to keepe close to the sacred Scriptures, and Gods Spirit for her guid, both for Discipline and Doctrine., and Gods justice leaving them for their great ungodlinesse, and that to this end, that they might perish in their own corruption, for saith the Text, that they all might be damned which beleeve not the truth, but had pleasure in unrighteousnesse; that is, under Gods superaboundant mer­cies for that is implyed, and the ground how this great Antichrist became the great scourge of Christendome, is this, because answerably as he did rise by degrees in the pretence of the Celestiall verity to Satans Throne, in his mystery of iniquity, so answerably hee did extinguish that sacred mystery, which he did but pretend, not only by in­closing it in an unknowne tongue, and his false glosses in Annotations upon the Remes Testament, but most specially by his devised lie of the Doctrine of mans own meritori­ous works, for their justification to their eternall felicity. For so hee turned the oracle of life and glory into Satans darknesse, as that liar and murtherer from the beginning; but this prophecie of Saint Paul gives us a demonstrative description of this great Antichrist in three particulars.

First, by his place of residence.

Secondly, by the height of his aspired Throne.

Thirdly, by what shall remove him from his place, by his finall ruine. Of these briefly.

1 First, his place of residence is not within the place of Paganisme or Turcisme, where Gods especiall presence is most remote, for saith the Text, he sitteth in the Temple of God, implying his seat is where Gods most speciall presence of grace in Christ, is most demonstratively resiant, as once it was in the Temple at Ierusalem to his elect Spouse, more then in any place of all the world besides, the which now is only in the confines of Christendome, Gods visible Church of the Gentiles, therefore his seate at large, is only within Christendome, but his most peculiar seate is in the second point following.

2 Secondly, also he is to be knowne by the height of his Throne, who as saith the Text, opposeth all that is called God, or that is worshipped: So that he as God sitteth in the Temple of God; shewing himselfe that he is God. Imply­ing that the height of his aspired Throne in Satans dark­nesse is not only demonstratively above the Thrones of Kings, and Emperors within Christendome, but in the [Page 157] place where God most properly doth demonstrate him­selfe in the glory of his grace, which is twofold, that is, in the object and in the Subject, namely in the object of justi­fication, and in the Subject, that is, mans beliefe of that object, in both which respects Antichrist doth aspire.

First, by extinguishing Gods guift of Christs righteous­nesse, as imputed to mansIustificati­on in the object, is God th Fa­thers gift of Ch ists righte­ousnesse reach­ed unto man by his instrument the word of truth, as was the brazen Serpent by an instrument of wood: but justification in the Subject, is man, which by right beliefe of truth doth receive into his minde that object, as the eye did the brasen Serpent, and in that instant of time, this mans sinne is removed from his person; as farre as the East is from the West. I doe not meane a totall removall of sinne inherently, but a totall removall of the guilt and pun shment of sins, past, present, as long as he doth so adhere unto that object actually, or virtually, but no longer. justification and salvation. which is the only object in which God sits most properly, as in his mercies-seate, to the praise of his glorious grace in the salvation of the world.

Secondly, not only by extinguishing this sacred object, but also the Subject, namely the mindes of mankinde, to extinguish that beliefe from them, by which God ought to sit as in his inner-most part of the Temple, by their beliefe in the object of justification, so to receive his worship and glory in their eternall salvation, but in Gods owne most proper seate.

In both these respects hath the great Antichrist set him­selfe as God, by bringing the mindes of most men to em­brace and subject to him, by their beliefe of his lying do­ctrine, of their own meritorious works, yea of superero­gation, for their own and others eternall felicity, so in a mystery he is worshipped, under a pretence of the Celestiall verity, having made voyd this object of justification, as also all obedience of faith to God in that justifying relati­on: so hath hee subordinated God beneath himselfe, and advanced himselfe in a mystery, above all that is called God, or that is worshipped within the confines of theI meane the Greeke Church with the rest, for although they are in the Turks domi­nions, yet they are not of the Turcisme. visible Church of the Gentiles. So likewise for a continued supply, to support his blasphemous Throne, he hath fram'd to him­selfe severall Religions, orders of seeming sanctitie, and his purgatory prayers to Saints alive and dead, his abound­ing in superstitious and Idolatrous worship, all tending but to the support of his Apostate Chaire of Thronized glo­ry in Satans darknesse under the pretence of Gods Celesti­all verity, only to abound in what is Terrestrially sensu­all and Divellish: Wherefore the Religion of the Papacie [Page 158] is rather after the rules ofMachivells Prince. p. 118. 139. 140. Machivell, then after the rules of Holinesse, from sacred Scriptures; and the truth is, the whispering Divinity which is in Rome must needs be this that there is no God; for if it were not so, how durst they thus adulterate the sacred Oracles of the eternall Diety, and to send forth that cup of Fornications, for the King­domes and Kings of the Earth, to drink down her poyso­ned Doctrines. And so much for the height of the aspired Throne of this child of perdition.

Thirdly, that which shall be his removall from this place by his finall Ruine, in a word is no more but this, that as his rising was by lies in all deceivablenesse of unrighteous­nesse, in the darke mystery of iniquity, under pretence of Gods sacred verity; so on the contrary, his destruction shall come on by an out-breake, or bright shining sim­plicity of the sacred verity to man-kinde; and this is it which shall be his ruine: for (saith the Text) that wicked one shall be reveal'd whom the Lord shall consume with the Spirit of his mouth, and shall destroy with the brightnesse of his coming, 2 Thess. 2.8.

Likewise as Saint Iohn saw the rising of this great Anti­christ by divers visions, so also he saw his fall, and finall ruine in two particulars, sutable to what Saint Paul speak­eth in this place. First, he saw Christ the faithfull and true witnesse, fighting against the Nations, which did adhere to Antichrist, and that with the sword of his mouth: or as Saint Paul hath it, with the Spirit of his mouth, meaning, by his word and Spirit, Reve. 19. ver. 11.20, 21. So also in the 17 ver. he saw some one speciall instrument or messen­ger of Christ abiding or standing in the bright demonstra­tion of the simple truth of his sacred Oracle, so excitively stirring up Kings and Kingdomes to the destruction of the beast, for saith St. Iohn I saw an Angell standing in the Sun, im­plying, Christ in the brightnesse of his coming, as St. Paul hath it, and saith he, he cryed with a loud voyed, that is, so ex­horting by way of triumphFor when Christ shal thus replenish his Church by his word and spirit, then shall she arise against the Roman Anti­christ with fire and sword, and so prevaile. to the final ruine of the Beast together with the bond and free Captaines and Kings of the Earth, which shall perish in the damnation of the great Whore, as it is in that 19 Chapt.

Wherefore beware O yee Kings and Kingdomes of Chri­stendome, that there be not found in you the poysoned cup of the fornications of the Beast: for if the eternall Deity do [Page 159] cut off the Spirit of Princes from this day of grace,Psal. 76.12. Esay 30.33. and the day of glory, to sinke them downe into eternall Torments, because they regard not his works, nor the operation of his hands, then whom will he spare in the day of his fierce wrath, at the finall damnation of this great whore? And so much for what shall be her destruction.

Yet let no man be so bold to believe or judge, that all man-kinde which are within the deluded Papacie, as in­tangled therein, that they are all reprobates and certaine to perish in the damnation of the great whore, for some mens mindes, even of them, thirst after truth as truth; because Antichrist must make some shew of the sacred verity in some respects, even against his will, for that as he knowes the shew of truth is his helpe, so also he knowes the practise of it in simplicity, is his hindrance to his aspired end. Yet these mens hearts in that small light in much confusion, implicitly desire Christs righteousnesse as imputed, where­fore God who is rich in mercy, will not breake thoseThese pre­cedently by their error in judge­ment, may be against Christ, as apeareth by his truth in his reformed Chur­ches, although for Christ in re­spect of their affections ac­cording to that dark light shin­ing in the Papa­cie; and here we may admire and cry out, oh the depth of Gods justice & mercifull good­nesse in wisdom, so interming­lingly admini­stred to the children of men. bruised reeds, nor quench the smoaking flax, but even che­rish and strengthen their mindes to him, for Rev. 18.4. Saint Iohn saith, I heard a voyce from Heaven saying, come out of her my people, that yee be not partakers of her sinnes, and that yee receive not of her Plagues. Which words imply seaven par­ticulars.

First, this voyce from Heaven is some out-breake of the 1 Heavenly Doctrine in the purer Churches.

Secondly, when it is said, saying unto them, it implies it 2 was extended by Gods mercifull [...]d of providence to this people, as being intangled in the defilements of the Papacie.

Thirdly, when it calls them to come out, it implies, they 3 were deluded in her fornications, as if they had bin of her.

Fourthly, it implies, that this voyce to those people is 4 Gods last warning to come out from her, to escape the emi­nent danger.

Fiftly, when it faith, my people, it implies, this heavenly 5 voyce refresheth their Spirits, as from God graciously an­swering them in their uprightnesse notwithstanding their intanglements in the defilements of Antichrist.

Sixtly, when it is said, lest yee be partakers of her sinnes, it 6 implies, that after this out-breake of light, shining to them [Page 160] in that darknesse, if they come not out, God will then im­pute those intanglements to be their partaking of the sins of Antichrist.

7 Seaventhly, when it is said, lest you be partakers of her Plagues, it implies, God will glorifie his justice in the di­stribution of his mercy to them without all respect of per­sons and to all alike, as is precedently described.

And if it be so, that Gods grace in Christ Jesus, is both intended and extended universally to all, without respect of persons, and to all alike, as here you see is proved, then hence observe, that those odious Aspersions that disgrace this doctrine as false and untrue, are unjust; as that this doctrine doth usher in Popery into the Church of God, and that it is the doctrine of Pelagius or of the Semi-pelagians, meaning, that it is the doctrine of Arminius, for this doctrine of universall Grace, is Gods, and not mans, and without this streight line of this doctrine, harmoniously flowing from sacred Scriptures, it is impossible to raze out the foundation of Popery understandingly, to the capacities of mankinde; and the ground of it is this, because the sacred Scripture in it selfe hath no uniforme body, but in this doctrine of uni­versall grace in Christ Jesus to all mankinde, and to all alike, by which Christ in the brightnesse of his coming, and the spirit of his mouth will consume and destroy the great Antichrist and monster of Christendome, as formerly is proved; wherefore I must as the rule of truth bindes me, thus judge of that holy man Arminius, that he is not to be reckoned one of the least worthies of the Lord Jesus Christ, because this man in those darkeFor Mr. Peter Du. Moulin chargeth him with holding these points, first, that God elected some men to eternall life upon his foresight of their faith. Se­condly, that God elects all men to eternall life, un­der the conditi­on of faith. Thirdly, that originall sinne in Infants, hath no respect of vice or sinne properly called, for nothing is sinne or vice, unlesse it be committed by free-will. Fourthly, hat Arminius against Mr Perkins affirmeth, that mans will is free to good, as to evill without grace; the which points in this Treatise, are clearely proved from Scriptures to be errors. See Peter Du-moulin against Arminius Cap. 8. p. 48. & Cap. 17. & Cap. 18. Cap. 32. p. 256. times of the knowledge of this point, put forth all his power according to his light and talent, against great oppositions, to maintaine and preach, that God in his gracious mercy in Christ Jesus, doth both intend and extend it universally alike to all mankinde, without respect of persons. Therefore in him God accept­ed the will for the deed, and so must we.

And on the contrary, as for reverend Calvin, his stiffe maintaining that error, which made the waters of life bitter to mankinde, namely, that God hath personally decreed before [Page 161] the world, to unavoydable destruction, the greatest part of man­kinde, for the everlasting praise of his justice, Calvin Instit. 3 book 22. cap. 11. 3 book cap. 21.5. and personally elected the lesser part unavoydably to eternall life, for the praise of his glori­ous grace. I say, notwithstanding this holy mans error, his works and great labours savour of most unfeyned God­linesse, which setleth a Crowne of reverence upon his head through all ages; wherefore we are thus to judge of him, that this error fell from him from love to Gods glory, in the comforting of the distressed Church of God and there­fore in him it was error of love and not that he loved to erre.

Ninthly, againe it will be objected, he that loveth another, Object. 9 hath fulfilled the Law, consequently that man is a perfect man in the perfe [...]tion of degrees of inherent righteousnesse. Rom. 13.8.

The conclusion is falsely deducted, for hee that loveth God by his rules or Lawes, Answ. as leading to him in Christ the object of faith, hath fulfilled the Law, but how? even be­cause Christ is the end of the Law for righteousnesse to every one that beleeveth, as God imputed it to Abraham, Rom. 10. for his further entrance into the glorious Kingdome of Christs gracious mercy, as is formerly declared.

Againe, he that loveth another, being his Idolatrous and wicked Neighbour, as he is his own flesh, and Gods crea­ture made of one and the same blood, and Gods, as is him­selfe, by right of redemption, or that doth love another man as a mysticall member of Christ, as is himselfe; and in that love doth cherish him as Abraham did Lot: In both these respects he is kinde to the unkinde, to the just and the unjust, and so is perfect as his heavenly Father is perfect, that is, in a similie or likenesse unto him, for as saith our Proverb, every like is not the same, and therefore but imper­fect inherently still, for he that saith hee hath no sinne is a lyar, &c.

Againe, the truth is, God never required such perfect obedience of any man, but of those which were able so to performe it, and they were only two of all mankinde; the one was Adam when he was a publique person before his fall, the other was Christ, who was the second Adam in the worke of the first to the redemption of all.

Therefore do not derogate from his glorious works, not arrogate to thine own ingloriousFor returning to God by be­liefe in the ob­ject of justifica­tion is right re­pentance only, therefore al­though faith is the receptive instrument of that object, and mourning and weeping doth accompany that repentance, yet ne [...]ther is the removall of sins guilt, or punish­ment; only Christs righte­ousnesse impu­ted, is the ground of ac­ceptance, there­fore beware of ascribing sorrow to be repentance, of of faith for acceptance, lest we unawares uphold the erro­neously of the mystery of iniquity, maintained by the Roman Antichrist. works, nor be not de­ceived [Page 162] by that wicked one, who teacheth this Doctrine, whom Christ shall consume with the Spirit of his mouth, and destroy with the brightnesse of his coming.

Object. Againe, it will be objected, that by those words, I will put enmity betweene thee and the woman, is meant, the woman should envie Satan for the evill done unto her, and so one Divell may envie another.

Answ. This implies, that God gave in the promised seed no more good in these words, I will put enmity betweene thee and the woman, then have the damned Spirits under eternall re­probation, which is absurd.

Reply. To this is replyed, that all mankinde since the fall, are concei­ved and borne with no better internall dispositions tending to God, then is the nature of Divells.

Answ. It appeares the contrary in the worst of men, if not de­livered up from the universall grace of the Covenant, to a finall impenitency, notwithstanding their acquired habits in evill, there is in them some internall dispositions natural­ly to God, which is not found in Divells, for although Mathew the 8.29. Divells can ground their requests to God on his justice, not to torment them before the time of their finall bruise, by the seed of the woman. Mat. 25, 41. but they are not naturally inclined as are all mankinde, to ground their prayers unto God upon his goodnesse and mercy; as for instance, that innumerable company of Hea­thenish Ninivites, beleeved Gods word of wrath to be true, for their present destruction, yet they invocate him intirely upon a dependant hope of mercy from him. Ionah 2 9.

So the Mariners in their Idolatrous manner, implore the Divine Majesty in apparant destruction, upon a dependant hope of mercy from him, Ionah 1.15.14.

2 Secondly, there is in all mankinde a naturall inclination to worship the divine Majesty, as is apparant, not only in the Ninivites and Marriners, but also it is the ground why all Nations whatsoever have some kinde of Religious wor­ship, even to those which are Divells, as to a Deity above themselves, and also to God as unknowne, Acts 17.23. which internall dispositions are not in Divells, although the true God to them be knowne, for as they cannot im­plore God under the Notion of goodnesse nor mercy, so have they neither any set form of religious worship to God, but all destruction and Idolatrous errors and lies in Gods [Page 163] worship amongst men originally, arose from them, aswell as from mens own remissenesse, by not improving this in­ternall principle of enmity to Satan, and amity to God, as precedently is proved.

To this it will be objected, the divels know Gods Law, Object. 11 and the very knowledge of it writes it in their hearts, and so although the Hea [...]hen had not the Law, yet by some meanes they might come to know the Law, and so the Law be­came written in their hearts.

Suppose some did so come to know the Law, Answ. yet it makes nothing to the purpose; for it is one thing to have the Law of Christ in the Theory in some mens minds, as it is in the divels; and another thing to have the spirit of man in­clined universally to worship the divine Majesty, and to implore the same in time of need, with hope of mercy yea, so farre, that if this be improved in man having not the Law, it will neverthelesse terminate in the true circumcision of the heart, as is plainly proved in the 7. Chap. of this Treatise.

Againe, as for the divels and men, so farre forth as they ad­here to him their consciences may accuse them of evill but that the consciences of divels can excuse them in any respect of uprightnesse to God-ward, as did the consciences of these Heathen, excuse as well as accuse;Rom. 2. but not so in divels by any testimony of Scriptures, therefore the spirits of all mankind, were meetly disposed by the foresaid infusion and the ser­pents nature as reduced but to a seed, to receive mercy from the throne of grace in Jesus Christ.

But it wil be objected, this disposition came not by Christ Object. 12 in the foresaid infusion, but it is the remainder of the Law left in the fall of Adam, hereditarily descending in the na­ture of man.

This contradicts the former, because it grants some good dispositions naturally inclining mankinde to God, which is not in divels.

Againe, Answ. this implyes the justice of God was not univer­sally full in the fall of Adam, therefore man lost not the Law totally and eternally, consequently not all holinesse and righteousnesse, consequently some power internally re­maines, by which he may returne to God in the Covenant, as it was in the first Adam; for no power is in it selfe of no use proper to it's end, therefore not this.

Againe, it implyes the fall of Adam was not so irrecovera­bly [Page 164] deepe, as to need the second Adam to be a person infinite in power, by it to raise us from that vast misery, conse­quently the restauration of the world may rather be attri­buted to the dignity of Christs Person, then to the abso­lute necessity of his person so dignified in power, to make good his Fathers truth against all the lies of Satan, to the full satisfaction of divine Justice, in the improvement of his personall operations, as in the 8. Chapter is proved.

Againe, it eclypseth the glory of Gods grace and mercy by Christ Jesus, because it referres this internall inclination of the Law written not to Gods universall mercy in the gift of the promised seed, when none but the Image of Satan by his lies was written in mans heart by Satans malice, and mans owne remissenesse, and by divine Justice totally and eternally so to remaine.

And in a word, because this brings man to turne his eyes to looke upon his left, and remaining abilities; so that all he hath before faith, is not received from Gods mercy in Christ, but from his owne store, and so by pride to fall from grace: Therefore this internall disposition was infused by Gods universall grace in the promised seed. And to con­clude, as this opinion on the one side lessens the glory of Gods Justice, in the fall of Adam, and also the glory of Gods grace by the second Adam the restorer of all: so also it continues an intermingled confusion in the body of Di­vinity, Object. 13 to the furtherance of the mysteries of iniquity.

Againe it will be objected, although by Moses God doth expresse the planted and inclosed garden of Eden, was made with every tree, good for food and pleasant to sight, and dif­ferent from the perfections of the created globe, and made in the midst thereof to grow two trees, and named the one the tree of Life, the other the tree of Knowledge of good & evil.

Likewise threatned Adam with certaine death, if hee did eate of the fruit forbidden him, yet because God did not in plainnesse of speech expresse that by these two things he pre­figured to Adam, that by his worke in the Covenant, God intended to raise the world from it's naturall perfections to a supernaturall perfection, and man to the glory of Angels; or to an evill equivalently contrary; therefore we are not to believe any such thing was then intended by God to Adam as a publike person by Covenant. Answ.

It doth not follow by any just consequence, if wee care­fully examine Gods proceedings in manifesting to man­kind, [Page 165] the transcendent glory of Heaven; for as to Adam in the garden before the fall he did not in plainnes of speech expresse the same; so never after, till the fulnesse of time for till then, God at sundry times, and in divers manners spake in times past unto the Fa­thers, hath in these last dayes spoken unto us by his Son in open face, and plainnesse of speech, but never before, Heb. 1.2 3 2 Cor. 3.12.18.

But to proceed to a particular answer for proofe of the point; and first, as God did not by Moses in plainnes of speech declare what he meant to Adam before the fall by those figures, so neither after the fall by Moses to the world was Christ the second Adam in plainnesse of speech, exprest to be the first borne of every creature, from the dead fall of Adam, opening the wombe of all perfection, but in figures, as by Cain, as the first borne, and by the Law of the first borne of mankind, and the Law of the first borne of beasts, and the Law of the first fruits of vegetables, as growing in the terrestriall Canaan. Exod. 13.2. Exod. 22.29, 30. Neither was it ever in plainnesse of speech made knowne by Moses, nor the Prophets, that the whole crea­tion travelleth till now, with man believing truth from the bon­dage of corruption to be partaker of the glorious libertie of the s [...]nnes of of God, but onely figured as by a Law for the land to rest as well as for mans rest, and in the number of seven, as pointing at perfection, as pag. 35. 36. Neither was it by Moses not the Prophets made knowne to the world in plainnesse of speech, that Christ, as God-man should second the first Adam in the worke of the restauration of the world, but inclusively in the promised seed, of the Woman, to breake the serpents head, and also as the seed of Abraham and David, &c. Neither as by Moses in plainnesse of speech did God expresse that the garden of Eden was the figure of Angels glory to Adam: so neither did hee expresse by plainnesse of speech to Israel, that the Land of Canaan, was to them a figure of the heavenly Canaan, but by the agreement of the Type with the Antitype, as is implyed, Esay 51.3. yet the Apostle concludes, that God de­nyed them rest in the Land of Canaan by oath, because of their unbe­liefe, Heb. 3.1.8.9. and therefore in the next Chapter the Apostle applyes the figure, namely, that Canaan was to them a figure of their supernaturall rest, in the kingdome of grace by faith, and the kingdome of glory by fruition, Heb. 4.1.2.3.10.14. so that the Apostle implyes they were, and wee are bound to beliefe, it was so to them, though it was never declared in plainnesse of speech: So neither in the old Testament in plainnesse of speech [Page 166] to the ten Fathers before the flood, neither by the Prophets af­ter the flood, was it made knowne that hee intended the hea­venly glory to mankind, but figured that hee intended it to man submitting to him in the obedience of faith by the agree­ablenesse of the type with the antitype, as in the first world by Enoch, who in the obedience of Faith walked with God, and was received into the highest heavens soule and body joyntly. So likewise by Elias in the time of the Prophets, Genes. 5.24. Heb. 11.5. 2 King. 2.5.11.12. So likewise the particular place in which Christ should finish the worke of raising the world to what it travels till now, was no more exprest by Moses to man in plainnesse of speech for that end, then was the garden of Eden for the same end to Adam, but onely by the agreeable­n [...]sse of the Type with the antitype, as by Abraham offering Christ in Isaac within the Land of Canaan upon the mountaine assigned him by God, as is further amplified in the 8. Chapter of this Treatise: Likewise the garden of Edens glory, as Gods terrestriall Throne before the fall prefigured to Adam, the eter­nall glory of God, so in the land of Canaan Salomons thronized glory from the agreeablenesse of the type with the antitype, by the Psalmist is brought in as a figure of Christs eternall throne of glory, and not in plainnesse of speech, Psalm. 45.6. Heb. 1.8. Likewise, when Christ by the brightnesse of his comming, and the spirit of his mouth shall have consumed the mysterie of iniquity, now maintained by the great Roman Antichrist, so as that theThis is Gods fou [...]th extrao [...] ­dinary me cy in Christ extended to the world, the other three are in pag. 120. fulnesse of the Gentiles, and the miserable Iewes shall heare the spirit and the Bride say come, in the outbreake of the purity of the celestiall doctrine, and that most simple godlinesse universally shall abound, as the most immediate embleme in the king­dome of grace of the Saints in glory that ever the world did yet containe. Then that Church, or the city of the living God, or the heavenly Ierusalem issuing the streams of this celestiall doctrine, and so convey Christ the object of Faith, to the health of the na­tions is likened to Adams first originall paterne in the garden of Eden: for saith the Text, Rev. 22.17. the 1. & 2. he shewed me a pure river of water of life, cleare as Christall, proceeding out of the throne of God, and of the Lamb, and in the midst of the Whe ea [...] Rev. 20. this most transcen­dent in largement of Christs visible Church, is called the Saints raign [...] with Christ 1000 yeeres, and it im­plyeth no more but this, that this glory shall certainly he, and that it shall have a time of du [...]ation, al­though since the world be­gan, the Saints successively did onely in faith and love with Christ remaine, but with him in this world they did never raign, for the g ound of the point is this, because till now, Christ did never sway the utmost end, of the earth for his possession, by his Scepter of truth, for a [...] Sa­tan in the old world, and so to the time of Christs com­ming, swayed the greatest part of mankind in his lying ope­rations, so after Christs rising as the Sun of righ­teousnesse to the nations, by the Scepter of his truth, and then Satan extingui­shed the Saints raigne with Christ by the Heathen Em­perours and the abundance of heresies, and by the Roman An­tichrist in the confines of Christendome, and so Satans throne was ad­vanced, and the Saints then onely remained with Christ, witnessing that of right Christ should raigne, but did not, but this raigne of the Saints with Christ, shall revive that cause of the martyrs, and so they shall now live in the glory of that cause for which they then died, and by the force of divine truth in that transcendent raigne, shall Satans lying operations in the prevalencie thereof be extinguished, and so shall Satan be imprisoned in the said duration for 1000. yeeres, that is a certaine number put for an uncertaine, See pag. 14, & 15. and pag. 104, & 105. street of it, and of either side of it, was the tree of life. Likewise to this alludes the Lord Iesus Christ, Rev. 2.7. saying, I will give to eate f the tree of Life, which is in the midst of the Paradise of God. All plainly proving, that this last and greatest splendor of grace by the second Adam, was with reference to the paterne of the first [Page 167] Adam in the Covenant, and that the eternall felicity by faith and fruition was intended therein though not in plainesse of speech: And heere observe two things from this Chap. Rev. 22.

First, that the Apostasie of mankind from Christ in that pu­rity of the celestiall Church on earth, at the most immediate embleme of the glory of God in heaven. God will therefore expresse more severe justice upon the world for their apostasie from that then ever before. The first is, that God will never more extraordinarily raise man out of his filthy apostasie from his grace in Christ Iesus, but will leave him to perish in his owne corrupt [...]on. And this is implied in the 11. vers. when it is said, he that is unjust, let him be unjust still; be that is filthy, let him be filthy still; and he that is righteous, let him be righteous still; and he that is holy, l [...]t him be holy still.

The second thing is this, that their apostasie from this greatest 2 light and grace, shall bring on the greatest demonstration of Gods righ­teous judgement upon the world that ever was, namely the last day of the worlds generall judgement, implied in the 12. verse, where the Lord Iesus saith, and behold, I come quickly, and my reward is with me, to give every man according as his worke shall be, I am Alpha & Omega, the beginning and the end, I am the first and the last, whereupon saith S. Iohn, Blessed are they that doe his Commandements, that they may have right to the tree of life, verse 14.15. So much for the third part of time of Gods impartiall proceedings intending and ex­tending eternall life and death to all, and all alike, without re­spect of persons from the time of Christs comming in the flesh, to the time of his comming at the day of judgement in flames of fire.

And from the whole Treatise take this generall observati­on consisting of five particulars, namely, what Gods decree was, Observat. after the counsell of his owne will before the world was.

As first,Gods decree be­fore the world was that God purposed in himselfe to create this world perfect in all it's parts, and man the chiefe thereof, as appeares in Chap. 1.

That then God also purpos'd in himselfe, for the eternall praise of 2 his communicative goodnesse and justice, to raise this world by Adams improvement of his perfections, being the chiefe part therin, to a celesti­all [Page 168] perfection, or to sinke it downe to an evill equivalently contrary to the glory of his Iustice, as is described in Chap. 2.

3 Thirdly, then also God purposed in himselfe that the knowledge of evill, which he in time pronounced to Adam, that in the day he did eate the forbidden fruit, then that sentence should passe to immediate execu­tion, for the eternall praise of his justice, as appeares in Chap. 3,

4 Fourthly, God then also purposed in himselfe, that by Adams most ungratefull fall, hee would glorifie the riches of his mercy, and his com­municative g [...]odnesse and justice; and therefore before the world was, God covenanted with the second person in sacred Trinity, Tit. 1.2. 2. Tim. 1 9. Ephes. 1.4. being essen­tially the one God and sonne of God, to assume in time the nature of Adam, as the chiefe part of this creation, not onely to be ready in point of time, as the Male Lamb in the bush, but also that then the execution of divine justice should, and did, immediatly upon Adams eating of the forbidden fruit, passe upon Christ to the fall praise of Gods justice, to all eternity, and so brought in the glory of his mercy, by restoring the fallen world to the promulgation of his communicative goodnesse; as first in the beginning of time in the type, and secondly, in the fulnesse of time in the truth, in the redemption of the world, as is proved, Chap. 4. & 8.

5 Fifthly, God then purposed in himselfe to glorifie his mercy & com­municative goodnesse and justice, by the distribution of that mercy indi­vidually upon every of mankind: first, by giving to all and all alike in Christ Iesus, both the meanes and end, namely, to eternall glory. I doe not say he gave any thing to them to attaine eternall life, but onely as a meanes to receive his gift of eternall life, as attained by Christ the se­cond Adam and Saviour of the world, and so to glorifie his gracious goodnesse and mercy in their salvation. Or, on the contrary, to glorifie his justice on them which abuse his grace by a proud persisting in obstinacy, for terrestriall trifles to reject his gift of Christ, and his righteousnesse the onely ground of mans felicity.

And that God doth thus impartially glorifie his Iustice and mercy individually upon mankind, is proved in the threefold parts of time, as from Adams casting out of Paradise to Abraham, from Abraham to Christ, from Christs comming in the flesh, to his comming in flames of fire; at the end of time, as Chap. 6.7, 9, 10, 11, 12. And as for any other decree of God then this concerning the eternall state of mankinde, the Scripture speakes it not.

Glory be to God in the highest heavens, on the earth peace, and good will to men.

FINIS.

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