enters not this rest and then with reference to this point saith God spake in a place of the seaventh 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 the * In the 12 Ch. and â—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 sâ—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 them * Likewise 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 inteâ—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 theâ—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 by Christ therefore they do enjoy it to all eternity Againe * But they which attribute so much to baptisme as that no baptisme no salvation it is bâ—t to assume the more seeminâ— suâ—e stitions sanctity to draw fâ—om the people the more respect to their aspired Antichâ—stian Priesthood also the Male Infant was precisely to be cut the eighth day after his birth this implicitly told their (a) So 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 peâ—fection of parts in this woâ—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
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
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 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 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 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 eternâ—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 the * Because the perfectioÌ„ 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 (a) The Apostle Rom 7. describing the conflicts of a godly mind thankefully coÌ„cludes its victory to be by Christ in the 8 chapt that there is not condemnation to all such and his reason iâ— because the Law as it is accomplished by Christ is in him to them the Law of Spirit and life and freeing him froÌ„ 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 veâ—le of Moses and those mâ—ltiplicity of Ordinances and operations through which our fraile nature câ—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 seventh (b) The 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 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 sâ—lace from the horrouâ—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 groâ—nd of it is this because then all the good of terrestriall Canaan was a type of the superâ—â—â—â—â—all grace and glory as it was morefully to be communicated under the Gospell unâ—aâ—â—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 wâ—ich are written in the Booke of the Law to doe them Gal. 3.10 Deut. 28.45 All implying 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
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 that 's 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 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 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 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 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 by * For 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 alâ—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 the * The 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 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
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 so deservedly deeply dead in sinnes and trespasses but because Chriâ—t tooke off the execution of that judgement therefore although we were deservedly radically so dead yet therefore neither radically inherently so neither individually * That 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 lâ—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 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 tâ—e obedience of one shall many be made righteous Rom. 5.17 18 19. Therefore Christ was the second Adam 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 blemâ—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 That in that very point of time wherein Adam failed in performing the worke of the Covenant the Lord Iesus Christ the * Câ—â—ist was not the second man by naturall production and so the second Adam for if so then must Caâ—â— 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
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 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 punishmenâ— of this peoples universall Apostasie from the Pillar of truth 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 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 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
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 boâ—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 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 Iâ—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 favâ—ur of the Lord bâ—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 Ambaâ—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 such * In 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 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 oveâ—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 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
it in their hearts and so although the Heaâ—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 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 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 sâ—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