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
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
not for the Covenant required faith in truth and love to God in that relation hee stood but with all his heart and all his soule and all his strength and no more Therefore though hee was at the foresaid brink of desperation yet he sinned not Againe the strength of his humane nature being not able to keepe up from desperation under that vast and dreadfull separation yet hee in his unfained cry why hast thou forsaken mee as the second Adam witnessed Gods truth namely that God really intended death that is this twofold separation as it was said in the day that thou eatest thereof thou shalt certainly die the death (a) This death of the second Adam proves that God really intended the same to man wâ—th the fi st Adam and so dissolved that lie of Satan who said yee shall not die at all for he being personally God-man and so more powerfull then any meere creature therefore justice required his personall power so farre as need was and therefore although as a meere creature he cryed out Why hast thou forsaken mee yet in the power of his personall operations hee cries out My God my God and so Faith mightily (b) Christ descended not locally into the place of the damned because his faith and love to the full sati faction of divine justice wrought up to God through all interposing difficulties therefoâ—e it was unpossible hee should be held of the sorrowes of death and so hee triumphed over all the enemies of his Fatheâ—s glory which was to result to him out of the good of mankinde Psal 16.8.11 working by love reached the power of an endlesse life from under the most vast depth of separation in an endlesse death I say this was by Faith in Gods truth and Gods righteous justice to him in that relation in which he then stood for his eternall blessednesse for saith hee to God I set thee ever before me and thou wilt open to me the way of life and so with a loud voyce hee renders his soule saying Father into thy hands I commend my Spirit Luk 23 46. And so by the eternall Spirit as saith the Apostle Hee offered himselfe to God without spot to purge our consciences from dead works to sâ—rve the living God he so (c) But now to this point there are three which beare witnesse in heaven namely the thâ—ee persons in the one God in their severall order by upholdâ—ng and maintaining that created Angelicall glory for the members of the second Adam to all eternity which God from time to time here on earth hath promised them and still doth evidence it by three witnesses on earth namely first by Christs blood-shed as the seale of the satisfaction of divine justice which obtained that eternall life Secondly by water namely the worke of Reâ—eneration cleansing mans Spirit in Faith and love to the mystery Thirdly by the Spirit in the ministeâ—y of the word and Sacraments most eminently witnessing the purchase and free gift of that glory to man through aâ—l ages 1 Iohn 5.7.8 witnessed that other truth of Gods against Satans lie namely that God really intended to man the knowledge of good in the glory of Angells by his Covenant with Adam and in the righteousnesse of the second Adam and so dissolv'd that other lye of Satan that God only pretended it but never intended it and to the same end he gave himselfe also a ransome for all men in the fourth estate of man to redeeme them from their Apostacie And for conclusion to this Chapter observe these five particulars First that when in common speech we say that Christ fulfilled the Law we may rightly understand it only of the Morall Law because he by perfect love to God and his Neighbour did fulfill all Lawes that is not only the Covenant as it was with Adam but also as upon these two did hang all the Law and the Prophets with respect of mans fourth estate as before is proved Secondly is it so that Christ rais'd his Soule (a) The first Resurrection of Iesus Christ our Lord. by beliefe of truth and perfect love from that vast depth of death and that that was his first and great resurrection as the second Adam Hence observe that the raising of his body was his second resurrection and most properly by the glory of the Father (b) The second Resurrection of Iesus Christ our Lord. and from Divine Justice his first step to his eternall happinesse for so great a worke as the redemption of the world Phil. 2.9 in this fourth estate of man Thirdly is it so that the works of the Sonne of God was so potent in beliefe of truth to that blessednesse which was set before him Heb. 12. as that it wrought up to God from under so vast a separation in flames of burning love to Gods glory by the redemption of the world Hence observe that to put any worth upon any other mans works as to affirme they can deserve by their obedience to God that he should free them from eternall death or render them the reward of eternall life yea and that they can supererogate for others also I say observe that any of this Doctrine is not only a blasphemous derogating from Christs workes but also against the guift of God imputing it arrogating to man that which is not his also it overthroweth the foundation of mans salvation and that fundamentally for it not only makes voyd the object of Justification but cuts off mans worke of Faith to that object in a justifying relation as before is observed against the Iewes pag. 78. Fourthly is it so that God estated the Covenant with Adam that if it were by him fulfilled God by him should then receive the praise of his justice to all eternity in the foresaid twofold respects as Chap. 2. pag. 12.13 And likewise if the second Adam did fulfill it that by him under divine justice hee also might receive the praise of his justice to all eternity and that Christ accordingly did render him his justice to every tittle and pronounc'd it finished Hence observe that God never intended nor needed to make a personall reprobation of most men to unavoydable destruction to the everlasting praise of his justice For if the Covenant had bin fulfilled by either Adam it it was to the praise of his justice to all eternity as here we see and the Covenant of grace is so full to this point that all mankinde may ascend to eternall life by Christ if they will but apply themselves in what they have received and to what they might receive in him yet by Christ Gods justice is eternally glorifyed as is proved Therefore God never made in vaine such a personall reprobation to passe upon the most of mankinde Fiftly observe that when I say Christs righteousnesse is imputed to all mankinde in generall or to man beleeving truth more speciall as is described I meane not Christ his righteousnesse essentially as God nor
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
nature of all mankinde and therefore rightly saith Saint Paul 2. Tim. 1.9 God hath saved us and called us with an holy calling not according to our works but according to his owne purpose and grace which was given us in Christ Iesus before the World began Againe observe that this justification not onely freed all mankinde from dying the death the day that Adam sinned but also brought life upon all men for saith the Text it came upon all men to justification of life But here ariseth a question what in this Text Question with respect to that time is meant by this word life which came upon all men The meaning is no more but this Answere that then Gods free gift of Christs righteousnesse imputed confer'd upon men this world to be the day of grace as now they enjoy it a meanes for them to receive in this gift of righteousnes the life of glory in the world to come So much for the fourth point Namely that Christ entring the worke of the Covenant as the second Adam removed that judgement that was due to all man-kind So as never man perished for Adams eating the forbidden Fruit. Againe the second Adams first entring the worke of the Covenant he then put on the whole Creation travaling towards that perfection it lost in Adams fall so saith man beleeving truth Ro. 8.19 For saith S. Paul the earnest expectation of the Creature waiteth for the manifestation of the Sons of God And in the next verse gives the reason why the creation is in hope because saith he the Creation it selfe shall be delivered from the bondage of corruption into the glorious liberty of the Sonnes of God and then concludes in the minds of al men which believe truth for saith hee wee know that the whose creation travaileth in paine untill now and not only they but our sâ—lves also who have the first fruits of the Spirit even we our selves groane within our selves waiting for the Adoption to wit the redemption of our bodies ver 23. So S. Peter in the mindes of men believing truth saith and we looke for new Heavens and new Earth wherein dwelleth righteousnesse 2 Pet. 3.13 And that this travailing of the whole Creation together with man was by Christ is most cleerely proved by what is formerly delivered that is when this glorious Image of the Invisible God 2 Cor. 4.4 was lost by Adams fall then the second Adam the Sonne of God restored the Image of the invisible God by coming into the worke of the Covenant as the first borne of every Creature the beginning and first borne from the dead fall of Adam in the promised seed that in all things he might have the preeminence Coloss 1.15.18 All which when Adam by Faith in the State of the restauration by Christ did see thereupon he named his wife Eve which signifieth life First because in Christ shee was now become the Mother of all living Gen. 3.20 wherefore she also in beliefe of truth saith when she had conceived and brought forth Caine I have gotten a man from IEHOVAH meaning not by the force of Gods word in the State of Creation Gen. 1.28 for that was lost by the fall and therefore God in Christ gives a second word of production to them which was now a word of grace and object of Faith in the promised seed Gen. 3.15.16 By force of which word she now obtained from Iehovah a man by Christ in whom was life and therefore she named him Possession for so his name signifies implying she was now againe by Christ in Possession of a living race of mankinde in this day of grace and so the Mother of all living Secondly the Mother of all living together with Adam by beliefe of truth in the object of Faith namely in the Promised seed and so was to Christ his first borne Church begotten not by blood nor of the will of the flesh nor of the will of man but of GOD for to them was delivered by him this object of Eaâ—â—h once given to the Saints from whence they received lifâ— naturall and supernaturall by Faith as here you see and therefore nursed up by instruction their Posterity to the same obiect for both Cain and Abell came to offer unto God and therefore in this second respect she was also the Mother of all living And so much that this travaile of the Creation was by Christ But here ariseth a question Quest at what time began this travaile of the whole Creation lead the faithfull befo e the flood to rest in together with man believing truth to their supernaturall end The answere is ans that God having the sixt day about the ninth houre or three of the clock in the afternoone the peâ—fect works of the seed of the woman which then was to bee accomplished in time to come that is to rest in beliefe of it for the remove all of all misery and in hopâ—â—f fruition of tâ—â—nall glory and it was the same mystery of this seaventh day which God renewed by Moses to Israell but the eight day now leads the faithfull to rest for the same things on that worke of the seed of the woman as it is now already perfected the which as I conceive was the ground of the change of the day and therefore nominated to be the Lords day established the foundation of the Restauration of the world in the second Adams satisfactory righteousnesse figuratively in the blood of the Lamb the seaventh day morning next ensuing being then the first day houre of a daies beginning in the Estate of Restauration of the Creation by Christ as hee was the first borne of every Creature opening the womb of its tendencie to all perfections therefore that seaventh day morning in the first minute thereof was that first particle of time wherein the Creation began to put forth its first most proper step in this travaile together with man believing truth from the bondage of corruption to the glorious liberty of the â—onnes of GOD. And from this ground God blessed the seaventh day and hallowed it because that in it he rested from aâ—l his woâ—ks which hee had created and made so dependant upon Christ implying that God rested fully contented in the perfections of Christs works for the Râ—stauration of all his works to that perfection intended in the Covenant to which it now but travailed and * The Originall of the seventh daies Sabbath and al Sabbaths Therefore this seventh day sanctified by God Gen. 2. did in a figure therefore God set this seaventh day apart for man to rest figuratively leading him also to Christs imputative works for the perfection of al his works here by faith in hope of a full perfection in fruition of glory to come From this ground the Author to the Hebrews takes it for granted that this rest to God and to Faith and in fruition for man was finish'd from the Foundation of the world although man unbelieving
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
his perfect love as naturally an holy man without sinne nor all those manifold works hee did as personally God man even to blood and death but by his righteousnesse that was imputed I meane only this one worke to which all precedently named were but meanes namely his dissolving Satans lyes * Our second Adam and Saviour improved his personall perfections as our suâ—etâ— against the spirit of Satan his lyes in Saints Sinners Divells and under the 2. fold Separation and so made good his fathers truth namely that God really and simply intended Eteâ—nall glory for man with Angels or the contrary according to his revealed will in either estate the which gave full satisfaction to divine Iustice and was accepted in the behalf of the World and therefore imputed to the worlds felicity and mans the cheife part therein by witnssing Gods truth as is described pag. 101.102.111 And the reason why this only was imputed is this because only this is it which all men should set to their seales in this fourth estate of man and was the first Adams worke in the Covenant and then to be imputed to the supernaturall felicity of the world as Chapt. the 2. Therefore the second Adams witnessing Gods truth to the repelling all the lying powers of Satan is only that righteousnesse which by God is imputed to the supernaturall felicity of the world in Generall or to man beleeving truth more speciall as precedently is described CHAP. IX Declaring Gods impartiall proceedings in the third part of time to the Gentiles when by the Gospell he called them to the blessing of Abraham THe call of the Gentiles I will referre to two generall heads First to the extraordinary call for a time Secondly to the ordinary call to continue till time shall be no more And in the first this was extraordinary that upon the promised seed his fulfilling all righteousnesse the partition wall of the Mosaicall Ordinances of God should be abolished by which the uncircumcised Iewes precedently had insulted over the uncircumcised Gentiles and yet those Mosaicall Ordinances witnessed not only the Gentiles exclusion from the oracle of life but also against the Iewes for their own Apostasie from Christ wherefore he saith unto them even Moses in whom you trust doth accuse you Joh. 5.45 But upon Christs fulfilling all righteousnesse this witnesse against the Gentiles was canceld for so Saint Paul writes to the Gentiles remember saith hee that you being in times past Gentiles in the flesh were called uncircumcised by that which was called the circumcision in the flesh made with hands that at that time yee were without Christ being aliants from the common-wealth of Israel and strangers from the Covenants of promises having no hope and without God in the world But now in Christ Jesus yee who sometimes were afarre off are made nye by the blood of Christ for hee is our peace who hath made both one and hath broken down the middle wall of partition betweene us having ab lâ—shed in his flesh the enmity even the Law of commandements contained in Ordinances for to make in himselfe of twaine one new man so making peace c. Ephes 2.11 Likewise God pouring out his spirit upon all flesh was extraordinary as Acts 2. saith the Apostle this is it which was spoken â—f by the Prophet Joel it shall come to passe in the last days saith God I will powre out my spirit upon all flesh and your sonnes and your daughters shall prophesie and your old men shall dreame dreames c. vers 16. And this powring out of Gods spirit was two-fold that is externall and internall first externall for whereas before God did in his externall call excitively draw the Gentiles to Christ it was but implicit by the voyce of the creatures and as formerly is declared likewise his externall drawing of the Iewes was but by the Gospell as wrapt up in the glorious vaile of Moses therefore the externall way to eternall life to all the world was then but narrow and obscure but now made broad and perspicuous by the naked externall demonstration thereof as in the spirit of prophesie the wonderfull gift of Miracles by the Apostles understanding the Oracles of life more cleare than ever before and divulging the same in burning zeale for the glory of God by the salvation of the world and in the wonderfull gift of tongues by plainnesse of speech excitively drawing the Gentiles or rather God in Christ by them reconciling the world to himselfe not imputing their sinnes and manifesting to them that their precedent ignorance hee regarded not but now admonishing all men to returne from lying vanities to imbrace their owne mercies that the confused fugitives of Babel tasting the waters of life at Ierusalem cryed out saying How heare wee every man in his owne tongue wherein we were borne Parthiaus Medes and Elamites and the dwellers in Mesopotomia and Iudea and in Cappadocia and in Pontus Asia Phrygia and Pamphilia in Egypt and in the parts of Lybia about Cyrene strangers of Rome Iewes and Proselites Cretes and Arabians we doe heare them speake in our tongues the wonderfull works of God and they were all amased Acts 2.8 Thus from Ierusalem as from Paradise or the throne of God now did issue the living streames of eternall life to the families of the earth dead in sinnes and trespasses wherefore precedently Christ said unto his Disciples Yee shall be my witnesses in Jerusalem and in all Judea and Samaria and to the utmost parts of all the earth and accordingly at Ierusalem they first receiv'd this power from above which they thus divulged Luke 24.49 Luke 2.39 and so God perswaded Iaphet to dwell in the tents of Shem and in this extraordinary call he was found of them that sought him not nor asked after him all being gone out of the way and become abominable none seeking after God doing good no not one Thus God who keepeth covenant and mercy for thousands according to his purpose as with Abraham he predestinated and prepared them to this glory So now hee called them to it in Christ Jesus externally and so much for the externall powring out of his spirit upon all flesh Secondly the internall powring out of Gods spirit upon all flesh I say powring out because in comparison of his precedent dropping into the hearts of the Gentiles circumcising their spirits as aforesaid and as to the Iewes but sparingly in comparison of this powring out in this day of Salvation and acceptable yeere of the Lord It was but sparingly as by drops and that which the spirit did now internally powre out upon the spirits of all men may be reduced to two generall heads first wheresoever the Oracle of truth manifested Gods gift of Christs righteousnesse imputed as it went from Kingdome to kingdome by the conduct of the spirit like a Chariot of light and life rising upon the nations as the sunne of righteousnesse with health under his wings the first powring into
the spirit of man for health was this namely it did quicken or enliven the originall principle of amity to God and enmity to Satan even as it did upon the fall of Adam by Christs restauration of all in the type then put into the nature of man hereditarily to descend as precedently is proved so now likewise upon Christ his fulfilling all righteousnesse in the truth this infused principle which was now dead in sinnes and trespasses was by the imbreathing of the spirit of God wheresoever the Gospell came it quickened and enlivened man in dispositions to harken to the externall call of Christ in the object of faith to the end they might receive the gift of faith to receive life in Christ wherefore saith Christ If any man will doe Gods Will he shall know of the doctrine whether it be of God or whether I speake of my selfe Joh. 7.17 18. Likewise he saith Verily verily I say unto you the houre is comming and now is when the dead shall heare the voyce of the Sonne of God and they that heare shall live Joh. 5.25 And the last clause where it is said they shall live leades us to the second part namely the spirits internall more speciall powring upon all flesh that is answerably as men did come in the precedent enlivened or renewed dispositions to Christ in the Gospel as being the object of faith held forth by the word of truth as the brazen Serpent from thence by the powring out of the Spirit they should receive the spirit of faith to be able to receive life in the object of faith as before in the precedent P. Hence it is the Apostle saith Awake thou that sleepest that is under those renewed dispositions towards Christ and stand up from the dead that is and rouse up this grace to harken to Gods call to the object of life and Christ shall give thee light that is the light of right beliefe as the truth is in Iesus from strength to strength and so to receive life in him Ephes 5.14.8 Hence it is that at Ephesus the Apostle said of God even when wee were dead in sinnes hath he quickened us together with Christ by grace yee are saved Ephes 2.5 and saith hee not of workes lest any man should boast for wee are his workmanship created in Christ Iesus unto good workes which God hath afore ordained that we should walke in them that is by his fore-ordination with Abraham as before is declared He also saith to those Gentiles Worke out your salvation with feaâ—e and trembling for it is God which worketh in you bâ—th to wiâ—l and to doe of his good pleasure Phil. 2.13 and the ground why God did thus extraordinarily externally and internally powre out his spirit upon the spirits of the Gentiles dead in sins and trespasses was this That as sinne by their apostasie had raigned unto death even so might his grace raigne through righteousnesse unto eternall life by Christ Iesus our Lord Rom. 5.21 A second ground was this that unlesse God had so excitively drawne them by powring out his spirit they neither could nor would ever come to him by Christ which is implyed by the words of our Saviour when he rebuked the Iewes in their proud apostacie being dead to live in him he saith no man can come unto me except the Father which sent me draw him Joh. 6.44 Likewise to those Iewes having the power of this enlivening spirit imbreathing upon their spirits and stâ—fled by them he saith Yee will not come unto mee that yee might have life Joh. 5 40. So that we may plainly see even under this extraordinary powring out of Gods spirit upon all flesh his proceedings are equally alike to all without respect of persons for then he sends forth his great Commission into all the world saying to his ambassadors goe yee into all the world and preâ—câ— the Gospell to every creature he that believeth and is baptised shall be saved hee that believeth not shall be damned Marke 16.15 16. Hence Saint Peter saith of a truth I perceive that God is no respecter of persons but in every nation he that feareth him and worketh righteousnesse is accepted of him Acts 10.34 35. all which is according to the first modell delivered to Caine if thou dost well shalt thou not be accepted c. Hence observe by the way that God is a God keeping covenant for as hee ordained these Gentiles to glory by covenant with Abraham he now accordingly called them to receive it wherefore Saint Peter urgeth the Gentiles upon this ground as well as the Iewes to returne to God in Christ saying repent and be baptized every one of you in the name of Iesus Christ for the remission of sinnes and receive the holy Ghost for saith he the promise is made to you and to your children and to all that are a farre off even as many as the Lord our God shall call Acts 2.39 Object But it will here be objected because he saith as many as the Lord God shall call therefore God intended not to powre his spirit on all and all alike consequently some were personally reprobated c. Answer The Apostle might well make this restriction yet never have any such intention First because he knew Gods proceedings upon the kindreds and nations of the earth should be by degrees calling some sooner and some later and not all at one time as all on a day as wee use to say therefore hee might well say as many as our Lord God shall call although it be intended personally alike to all Secondly the Apostle might well say as many as the Lord God shall call because hee knew God from the beginning had ordained to deny the efficacie of his call to some sort of men as he did to Cain for when he predestinated both Iewes and Gentiles in Christ Jesus with Abraham hee then gave the same rule of cursednesse to man turning this grace into wantonnesse as well as blessednesse to man submitting to it in the obedience of faith as formerly is declared therefore hee might well say as many as our Lord God shall call c. So likewise our Saviour alluding to this same rule of cursing and blessing to families and cities in the call of these Gentiles hee saith Some are the sonnes of peace and some are not Luke 10.3.5.18 For not onely believers but all mankinde in generall especially at that time of grace were the sonnes of peace that is in a reconcileable condition to God in Christ Jesus as for example although Cain was not a believer as was Abel yet there was a time when hee was a sonne of peace that is reconcileable in Christ his acceptable righteousnesse by Gods owne nterrogative testimony although afterwards hee was not for rejecting the spirits reproofe of sinne and so gracious an incouragement of him to submit to receive life and glory as formerly is proved Likewise our Saviour according to this rule of cursing and blessing in
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
which the faithfull shall receive is their back-sliding so farre before the third degree of faith from this sacred object as that they destroy or crucifie Christ to themselves that is by a totall separation of their Spirits from God in this object of blessednesse for then they do all that a wicked man doth but not before that is without any internall difference from an unbeleever (c) But so long as any of this seed of Gods word by faith remaines hee sinned not without some internall difference from unbeleevers neither can he because this seed remaineth as 1 Ioh. 3 8 9. wherefore that which they have made totall by justice God will make finall denying them repentance so blotting their names out of the booke of life namely Christ in whom they were written And God in sacred Scriptures speakes to this point fully First implicitly as in Exodus 32. 32. blot me I pray thee out of the booke which thou hast written and sundry other the like which for brevity sake I passe over Secondly God expressed this in a figure that is figuratively in his elect Sâ—ouse for to them of them which did by an evill heart of unbeliefe depart from the living God hee sware they should not enter the promised rest by Iosua the Type of I sus although they were the Children of promise in the Type as are all right beleevers in the truth Heb. 3. Gal. 3.26 Againe more fully for the House of Israel this elect Spouse charging God of impartiall proceedings towards them namely of imposing the sinnes of the Fathers to the Childrens destruction implyed in these words the Fathers have eaten sower grapes and the Childrens teeth are set on edge Ezek. 18.2 But to remove this false surmise because God could sweare by no greater he sweares by himselfe As I live saith the Lord you shall not have any more occasion to use this Proverb in Israell therefore he explaines his minde in this point first in generall secondly in particular In Generall in these words Behold saith the Lord all soules are mine as the soule of the Father so also the soule of the Sonne is mine and therefore he referreth the soules destruction of either to the sinnes of him that committed it saying the soule that sinneth it shall die ver 4. Secondly more particular for saith God if a man do that which is lawfull and right c. but here we must remember what to this Spouse was lawfull and right as formerly is declared Chapt. 6. namely intentionally to follow all the Laws of Moses as Schooling her to Christs righteousnesse in the object of Faith the ground of all their happinesse Secondly in love to cherish each others as members of his Spouse elect or mysticall body but from both these generall Rules they were now degenerated and therefore did not the thing which was lawfull and right for God to cleare himselfe from this aspersion proves them faulty in both And to the first he implies it by speaking to them negatively for having said if a man be just and do that which is lawfull and right he then speakes negatively Hee that hath not eaten upon the Mountaines neither hath lift up his eyes to the Idoles of the house of Israel Implying as they had done generally there is proved their Apostasie from the object of Faith to Idols and the same is againe twice repeated in the 11 and 15. verses Againe he proves them degenerated from the second Rule for instead of cherishing each other as Christs mysticall members they had done the contrary wherefore saith God he that hath not defiled his Neighbours wife neither hath come neare a menstruous woman and hath not opressed any but hath restored the debtor his pledge hath spoyled none by violence ver 6 7 8. ver 20. God cleares himselfe and drawes up the conclusion saying the soule that sinneth it shall diâ— the Sonne shall not beare the iniquity of the Father neither shall the Father beare the iniquity of the Sonne and then God expresseth himselfe impartially both to the righteous and to the wicked in plaine termes saying the righteousnesse of the righteous shall be up n him the wickednesse of the wicked shaâ—l be up n him but saith God if the wicked will â—urne from all his sinnes which he hath commiâ—ted and keepe all my Statutes and do all that which is lawfull and right he shall surely live he shall nâ—t die all his trespasses which he hath committed they shall not be mentioned unto him in his righte usâ—esse which he hath done he shal live And have I any pleasure at all that the wicked should die saith the Lord God and not that he should turne from his waies and live ver 23. Then to this Spouse by the rule of contraries God speakes of the righteous (a) Note that the opposition in the Text of righteousnesse iniquity is in one the same subject with this proviso that if he turne from righteousnesse to sinne therefore this cuts off that conceit that this righteous man was but seemingly righteous for then it must follow this iniquity was but seemingly wickednesse when he turned to imbrace it and consequently his dying in sinne was but seemingly death all which is absurd man in her which is the thing that proves the point in hand for saith God when the righteous man (b) Because God doth in this Spouse of Christ thus distinguish betweene the righteous and the wicked in her as that not middle sort of people could remaine in her therefore by Gods own affirmative testimony the Saints may totally fall from Christ and for that God wil cut them off finally from him turneth away from his righteousnesse and committeth iniquity and doeth according to all the abominations which the wicked man doth shall he live all his righteousnesse which he hath done shall not be mentioned in his trespasses that he hath trespassed and in his sinnâ—s which he hath sinned shall he die ver 24. Plainely proving the totall and finall falling away of the Saints from Christ as the object of Faith under the old Testament first implyed by the words of Moses Secondly by a figure Thirdly in plaine termes Againe likewise in the New Testament also our Saviour Christ loved his own to the end of his life Ioh. 13.1 therefore after his last Supper having washed his Apostles feet his corporall departure from this world drawing neare takes occasion from thence to expresse himselfe in severall instructions to them and amongst the rest in this point And first saith yee are cleane but not all Joh. 13.10.11 Implying Iudas was not cleane and so explaines himselfe in the 26 verse and Iudas having received the sop being gone out from him and them to betray him then to them said Iesus the Sonne of man is glorified and God is glorified in him meaning by his death and thereupon he exhorts them to cherish each others in love according to his owne example towards