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 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 â—wo paâ—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 eâ—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 haâ—h adheâ—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 mâ—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 lâ—ved darkenesse râ—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 Generâ—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
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 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 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 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
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 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 agreeablenâ—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 the (a) This is Gods fouâ—th extraoâ—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 (b) Whe eaâ— Rev. 20. this most transcendent in largement of Christs visible Church is called the Saints raignâ— 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 duâ—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 aâ— 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 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 corruptâ—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 lâ—t him be holy still The second thing is this that their apostasie from this greatest 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 his communicative goodnesse and justice to raise this world by Adams improvement of his perfections being the chiefe part therin to a celestiall perfection or to sinke it downe to an evill equivalently contrary to the glory of his Iustice as is described in Chap. 2. 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 Fourthly God then also purposed in himselfe that by Adams most ungratefull fall hee would glorifie the riches of his mercy and his communicative gâ—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. 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