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
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
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 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 queâ—â—â—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 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
time God in Christ with Abraham by covenant thus predestinated Iewes and Gentiles to glory yet called not the Gentiles 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 â—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 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 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 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 Sixthly Is it so that the Law was added because the off-spring 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 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 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 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
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 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 Saâ—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 fâ—ther thereof verse 44. Fourthly Christ now witnesseth Gods truth against Satans 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 but * Christ 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
so by him then were all men saved from the imputative damnation of Adams transgression wherefore in this 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 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 traÌ„sgression 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 noÌ„e ever perished for that transgression for although Adams eat ng the forbidden fruit and the demerit of it was not any mans indâ—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 â—ll men to condemnation even so by the righteousnesse of one the free guift came upon all men to the jâ—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 waâ— found of them which sought him not Thirdly here observe that this free guift of righteousnesse came upon al men when there was not any d) See 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 from Divells in Adams imputative damnation 4. Againe observe that this guift of imputative righteousnesse 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 Chriâ—ts impâ—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
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
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 â—lso by a miraculous fact giving sight to the man that was borne blinde then the lying spirit of saâ—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 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 and * Man 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 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 Kingdome (a) If 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 cleaâ—ely powred out under the Gospell and also of his eternall throne in moâ—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 successoâ—s which were to witnesse this sacred doctrine of truth hee gives the same rule not to (b) In 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
lâ—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 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 beâ—â—ld and see if there be any sâ—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 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 sâ—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
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