into their hearts to be their Lord and Christ for then it would have been well with them for ever though this Author makes such a state but the first image and most unwarrantably calls such the devils subjects page 361. Page 151. He saith Those that come into this first image who yet he saith are not in a saving state have by Christ renewed in them the same pure nature for kind wherein man was at first created and in that state are fed and nourished up at Christs own Table eating his flesh and drinking his blood to the growing up into one living body with him Whatsoever this Author saith of the natural mans having the same pure nature for kind that was in Adam at first if we will believe the Scriptures they will tell us the contrary as Gen. 6.5 And God saw that the wickednesse of man was great in the earth and that every imagination of his heart was onely evil continually where then was the pure nature for kinde that man was at first created in and in the Psalms its said that God looked down from heaven and behold there was none righteous no not one and Jer. 17.9 The heart is deceitful above all things yea desperately wicked who can know it and Jer. 4.14 Wash thine heart from wickednesse that thou mayest be saved which plainly imports thus much that though there may be a great deal of outward reformation in the natural man yet the hearts of none are truly washed from wickednesse and purified but they shall be saved and 2 Pet. 2.14 the Apostle saith of the false teachers who yet no question made a fair shew that they had eyes full of adultery or of the Whore and could not cease to sin where was the same pure nature in kinde that was in Adam when they could not cease to sin but the Author saith further that these men are nourished up at Christs own Table eating his flesh and drinking his blood but he is sufficiently mistaken for what is it to be nourished up at Christs Table but to be nourished up in faith love holinesse and is the natural man thus nourished up what is this but to be nourished up to eternallife and whereas he saith they eat his flesh and drink his blood I answer then they must needes be saved if we will beleive Christs owne expresse words John 6.54 who so eateth my flesh and drinketh my blood hath eternall life for though this Author maketh nothing of eating Christs flesh and drinking his blood and maketh it but his first Image in which there is no salvation yet saith Christ in the 55. verse of that chap My flesh is meate indeed and my blood is drink indeed He that eateth my flesh and drinketh my blood dwelleth in me and I in him and least we should beleive such doctrine as this Author bringeth that this is but the first Image or Covenant of works and falleth short of salvation to eate Christs flesh and drink his blood the Lord Jesus maketh a solemne asseveration to evince it he saith in 57. verse As the living Father hath sent me and I live by the Father so he that eateth me shall live by me Thus notably hath Christ confuted this Authors doctrine and left it upon record for a witness against him he saith further that by thus eating of Christs flesh and drinking his blood they grew up into one living body with him and yet by his doctrine in no saving state for all this so that men may be living members of Christ and yet never be saved strange doctrine indeed shall any that are one living body with Christ be damned the Apostle saith Ephe. 5.23 that Christ is the Saviour of the body and I think wee may believe him but he quoteth Luk. 13.25.26 How men shall plead they have eaten and drunk in Christs presence and he hath taught in their streetes but what is this to the purpose did all that sat at table with Christ in the daies of his flesh and eat and drink with him eat his flesh and drink his blood and were all those that heard him teach in their streets made one liveing body with him this would be as strange an inference from this place as those that conclude 7. Sacraments from the five loaves and 2. fishes and alas these were so far from being one living body with Christ that the next verse telleth us that Christ shall say to them I know not where you are and so far from having pure nature of the same kind with Adam that Christ shall say to them Depart from me all ye workers of iniquity What a slurre he casts upon the Godly and Churches of Christ Page 153. calling them the worldly church the incorporated body of visible Saints called out and separated from the world a very cleaver contradicition for if they be called out and separated from the world how are they a worldly church yea and he after confesses they have a manifest selfe-distinguishing proression not onely from all heathenish worship but from corrupt Christian professions and practises but then will I aske this Author how then are they a worldly Church Page 154. He saith that these are a true Church and as Revel 12.1 are cloathed with the Sun yea are the Nursery or womb of all the true Spirituall seede But if they be the true Church of Christ then they are in a saving state and then they are subject to Christ Eph. 5.24 Christ loveth them and hath given himselfe for them v. 25. and presents them to himselfe a glorious Church without spot or wrinkle or any such thing holy and without blemish sanctifies and cleanses them by the washing of the water through the word v. 25.29 and surely all this amounts to eternall salvation and to be cloathed with Christ the Son of righteousness Revel 12.1 wrapt up in these beames of light and life holdeth forth salvation fully and I pray how can these be the nursery and wombe of all the spirituall seede and yet not be the spirituall seede themselves he maketh these but flesh in their highest attainements and John 3.6 that which is born of the flesh is flesh and no better he maketh them but the Law and the Covenant of workes and doth he think the Law and its righteousness is the nursery and wombe of all the spirituall seed the Apostle will teach us another lesson Gal. 3.2 where he asketh the Galatians such a question received ye the spirit by the hearing of the Law or by the preaching faith was the Law or first Covenant the nursery or wombe which brought forth the Spirit in you surely no but the hearing of faith and so Gala. 4.23 he who was of the bond-woman was after the flesh but he that was of the freewas by promise the bondwoman and all that are her children are in bondage Now this Author counts this Church and this state that we are treating on to be but the bondwoman the Law and yet
woman made under the Law he was sent to seeke and to save that which was loft he came to call sinners to repentance he was set forth to be a propitiation for our sins thorough faith in his blood with innumerable places of Scripture to that purpose And we may very well in answer to this Author affirm that God if it had seemed good in his sight could have given eternal life to Adam and preserved him to the Heavenly kingdome in the state wherein he created him but he saith Jesus Christ from the beginning was the right object of faith to Angells and men but I answer that the Lord Jesus could not be so the object of faith to them as he is to us since the fall for before that they were whole and needed not the Physitian could not come to Christ the brazen serpent for healing as those that were stung with the fiery serpents they could not come as lost creatures and weltring in their blood to Christ that they might have life could not apply his blood to cleanse them from sin when as yet they had not sinned nor any guile found in their mouthes but if men instead of admiring the rich and great salvation brought to light through the glorious gospel will curiously pry into the state of the Angells and things which they have not seene vainely puft up with a fleshly minde under the notion of a spiritual mind will be contentious about these things we have noe such custome nor the Churches of God but leave them to flatter themselves in their owne speculations desiring our selves to he found thankfull to God and admirers of his love who when we were Enemies reconciled us unto himself by the blood of his son and desirous to give all diligence to make sure our union and communion with him the Lord our righteousness who when we were lost came to seek us and to save us Page 94. He saith that Jesus Christ was the surety and Mediator of both Testaments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sponsor is one that undertakes to pay anothers debt that Jesus Christ is said to be the surety of the better Testament Hebr. 7.22 which better Testament is the covenat of grace not the covenant of workes and he is surety of no other Testament but that and according to the tenour of that covenant he the surety payes our debts to God the creditor payes that which he never took suffereth for our sins the just for the unjust to bring us to God and so doth the holy Ghost distinguish betweene Moses and Christ John 1.1.7 Telling us the Law was given by Moses but grace and truth came by Jesus Christ and Hebr. 8.6 Christ hath obtained a more excellent ministry by how much also he is the Mediator of a better covenant not of the old which is established upon better promises then Do this and live and soe likewise Hebr. 9.15 And for this cause he is the Mediator of the new Testament that by meanes of death for the redemption of transgressions under the first testament they which were called might receive the promise of eternal inheritance so the believers under the old testament by this Jesus the Mediator of the new testament being called were justified received the promise possession of the eternal inheritance as well as we to name no more Scriptures where I might abound see Heb. 12.24 And to Jesus the Mediator of the new covenant and to the blood of sprinkling making it a great part of the glory and excellency of the Gospel dispensation above that of the Law that Jesus is the Mediator of this covenant which if they had been of the Authors mind they might have slighted saying that so he was of the other but enough to shew the Authors mistake in this particular Page 69. He saith that Christ had an exercise of a new life set up in him in a way of faith by which he did not onely perform the righteousness and obedience required of man by the Law or first covenant but that also which is required of him by the new and second Covenant Concerning the new life faith as the author calleth it that was set up in Christ the author will give us accasion to speak afterwards for he thinketh Christ had a new birth and regeneration as well as we In the mean while this is not very clear that Christ did performe that righteousness obedience which is required of man by the new second Covenant the gospel or new Covenant calls for Faith in Christ repentance thankfulness mourning for sin I wis the Gospel calls for these things and if the author had said Christ purchased these things for us and all things the gospel or new Covenant calls for so that those for whom he Purchased them shall have them in the appointed time bestowed upon them if he had said thus we should have agreed with him but to say that Christ by a new life and way of faith performed all that the new Covenant or gospells requires will hardly goe downe with us did Christ believe repent mourne for sin and we must note all this while that the author doth not speake this of Christs passive obedience whereby he performed the Fathers will in bâ—aring our sins in his owne body upon the tree but he speakes of it as a part of his active obedience neither doth the dispute come in here whether we are justified by both Christs active and passive obedience but the question here is only of the nature of Christs active obedience whether therein he performed the obedience that the Gospel or new Covenant requires that is did believe in a Saviour repent and mourn for sin I wis Christ was no sinnes that he needed to believe in a Saviour he was no sinner that he needed to mourn for his sins these are things no way suitable to the person of Christ to do but suitable to us who are to believe in him that justifies the ungodly and to loath our selves for our iniquities and abominations but we shall see by and by how he levels the Lord Jesus debases him whom God hath so highly exalted and given him a name above every name and so he saith Page 97. That Christ by bringing his fleshly principles into the cossation and rest required by the law of the new Covenant he attaines the end for which they were at first given him arriving at that most neere and intimate communion with God which onely by faith or the exercise of a newness of life and operation can be attained Now I would faine know what fleshly principles there were in Christ that the law of the new Covenant required to be laid downe and brought into cessation are these words of truth and soberness concerning our blessed redeemer God blessed for ever that he had such fleshly principles in him as the law of the new covenant required should be brought into cessation truely we have other manner of thoughts of
Christ the Lord our righteousness and so the author tells us that ceasing from his fleshly principles he gets to neere and intimate communion with the Father so then it seemeth he had not such neere and intimate communion with the Father before but we do believe that the very human nature of Christ had of Christ had alwaies very neer intimate communion with the Father excepting the time when it pleased the Father to bruise him and put him to grief when he made his soule an offering for our sins then God hid his face from him that made him cry out My God my God why hast thou forsaken me Page 97. He makes Abrahams offering up Isaac spoken of James 2. To hold forth his offering up the first image I need not say much to throw downe his exposition of that place but I shall onely say this that if that act of his were the throwing up of the first image then it should seeme Abraham had not offered it up before and so according to the authors way was not in a saving state which if it were needfull might abundantly be confuted out of Genesis But Page 98. He saith Abraham herein was but the type or figure of Christ who performed this in himself and this act of obedience being imputed to us presents us righteous and without â—lame before the Throne of God But surely if we will put an allegoricall sense upon this passage of Abrahams offering up his son Isaac they do better that make Abraham to represent God the Father herein that offered his Isaac gave his Isaac for a sacrifice for our sins the beloved son in whom he was so well pleased but this author makes Christ both Abraham and Isaac he makes Isaac his fleshly part but I wold have the author follow his allegories a little better and wiselier not to plainly contradict the holy Ghost in his allegories for Gal 4. The holy ghost maketh Ishmael to signifie the covenant of workes and Isaac the covenant of grace and verse 28. So we as Isaac was are the Children of the promise so that when the holy ghost makes Isaac to signifie the new covenant the author is too bold to make him signifie the law and the offering of him to signifie the offering up of a legall state And so this author saith more plainly Page 99. That Christ actually sacrificed the true Isaac crucifiing in himselfe the life of his fleshly seed and legall principles Thus we see how he thwarts the holy ghost who will have Isaac to hold forth the new covenant the free woman the Ierusalem that is above and to hold forth those that are borne after the spirit in that 4. Galath But this author will needs have Isaac to signifie the fleshly seed and legall principles Page 99. He saith that Christ and his whole seed enter into rest by Faith But the author must have a care how he rank Christ and the Saints together and liken them in believing we come to him that is beleive in him and so our troubled weary heavy laden souls enter into rest Matt. 11.28 And there is no such way in the world to get rest for a weary soule but by faith in Christ applying his blood which speaketh better things then the blood of Abel but how Christ needes to enter into rest by faith as we sinfull creatures do is a paradox but as I said before he levels the Lord Jesus and mightily debases him Page 103. He saith that which in the first sense Christs naturall man was a sufferer in consisted in the weakness and disabilitie which was brought upon his fleshly mind to resist the powerfull workings of his faith or spirituall minde A strange passage that Christ had a fleshly carnall minde in him as well as a spirituall minde but we believe there was no fleshly mind in our Redeemer and wonder that this author is so bold as to affirme it and he maketh it the worke of his death and cross to subdue his fleshly minde and if there were such a fleshly mind in Christ Jesus it was no suffering and affliction to have that taken away but rather a great mercy but far be it from us to have such low and mean and base thoughts of our deare Saviour But in the same 103. Page He saith that Christ was thus brought into such a frame of spirit that he was disabled from doing any thing against the truth and thereby qualified to do all for the truth As if there was a time when Christ had such a frame of spirit that he might have acted against the truth and will of God but by taking up the higher image was disinabled from doing so and before that time was not qualified to do all things for the truth and he adds in the same place that this profitable weakness and disability namely not to do any thing against the truth came not all at once upon Christs naturall man but gradually then this author would make him for a time to be in great danger of sinning but that by degrees he grew disinabled from sinning And Page 104. He saith thus in this first part of Christs passive obedience he through the law becomes dead to the law through the law of the spirit of life in the second Adam becomes dead to the law and life of the first fulfilling the whole law of righteousness by being rendred utterly unable to perform one tittle of it in mans first activity and sufficiency or as left alone to the grace strength received by his first covenant principles Let us examine how Christ by the law became dead to the law Paul indeed saith thus of himselfe Gal 2.19 I through the law am dead to the law that is seeing the law spirituality and my owne weakness to keep it that if I be under the law I must needs be under the curse I am dead to the law that is will not put my selfe under it as a covenant of workes to doe it and live but I seeke to have my life hid with Christ in God and to have him to be the end of the law for righteousness to me but Christ could not be dead to the law in this respect for he was able to performe every tittle of it which Paul and we were not able to doe but I say Christ needed not as we to fly from the law as that which is weake and unable through the flesh and inability in us to keep it to bring us unto life and so to goe unto another for righteousness and life and he goes on to make Christ one while keeping the law out of strength that he received by first Covernant principles but afterwards he faith he could not performe one tittle of it as left to those principles thus doth he represent Christ one while obeying upon the principles of the Covenant of works another while he could not obey at upon these principles running into these notions about Christ by slighting the
man may dye without any experience of it or acknowledg there is any such thing and yet be saved then I hope the Authors principles will teach him to be charitable to us and not unsaint us though we will not acknowledg his higher Image but alas this is only to claw a little with Professors for Page 207. He telleth us that after a man is brought into the first Image unless he yet further abide the trial of fire which is to passe upon him by the spirit of judgment and burning of Christs second appearance he will not long abide in Sion but make God swear in his wrath that he shall never enter into his rest let any intelligent Reader judge how these two places of his book agree together And yet he tells us Page 213. His doctrine is so far from straituing or lesning the number of those that are saved that it discovers how they may be hâ—d out of the observation of visible professors among those they exclude as Heathens and so may seem to be men in the flesh but live according to God in the spirit whilst yet they themselves may be either without law or so zealous of the law as to fly in the face of Paul himself for witnessing a higher light then they have yet experience of or can bear We shall not dispute with this Author whither any are offectually called and saved among the heathen who have not the Gospel preached to them we will not limit the holy one of Israel who hath mercy on whom he will have mercy but this we know that faith ordinarily comes by hearing and hearing the word of God preached for it follows how shall they hear without a Preacher Rom. 10. but however this is certain that if they be heathens before effectual calling they are not left so but are justified and sanctified in Christ Jesus and have the faith of Gods elect and they will not fly in the face of Paul himself for witnessing a higher life then the first covenant no but Paul and such as bring glad tidings as the Gospel or new covenant is their very feet will be beautiful to them that a man should have his faith and life in the covenant of grace and fly in the face of Paul for witnessing such a state to be the true state is a contradiction But stall this Authors doctrine if he mean as he saith will force him not to unsaint us though to use his own words we should nâ— in his face for talking of his higher Image which is not more then to fly in Paul face which yet the Author saith a man may do and yet be in the higher Image this is a strange Image indeed that doth so conâ—radict it self And so he saith Page 298. That he doth not deny but many Saints of God may have dyed without the experience or acknowledgment of this higher Image And yet he makes this higher Image to be faith and the new covenant and Gospel but surely that man that doth not acknowledg that the new Covenant Gospel is the onely way of life and salvation and that they only that believe on Christ shall be saved surely they are not yet Believers Thus we have taken a short view of this Authors higher Image and setting aside some obscure expressions of glorification his higher Image is lower then his first Image as may easily appear by what hath been spoken of that before and this is the way of men to take us off where we are but where to fix us next there they are to seek but only the Author tells us it s a higher Image and the glory of the father so the beholding God barefaced and there is spiritual senses but how it is so he leaveth us where he found us and speaks very little of the higher Image through the book And that we may not leave this Chapter in the Authors dark notions about faith and regeneration a few words upon that point least the weak should stagger And here we must take notice that the holy Ghost in Scripture sets out regeneration by divers expressions some of which we shall briefly explain For the most part Regeneration in the new Testament is called faith and believing and that is the receiving of Christ and reliance upon him alone for righteousnesse and salvation this faith works by love Gal. 5.16 purifies the heart Act. 15.9 bringeth spiritual peace and comfort 1 Pet. 1.8 giveth us accesse with confidence to the father Eph. 3.12 Sometimes Regeneration is called the new â—â—eature as 2 Cor. 5 17. if any man be in Christ he is a new creature and that phrase shewes us what a great change is wrought in the soule at Conversion old things passe away and all things become new not only a new head but a new heart a new life for justification a new life for sanctification new light new comforts new defires new affections new ends new aims new strength Sometimes Regeneration is called a new birth as 1 John 3.5 a being born of water and of the spirit to shew us how the Spirit doth sanctifie and purifie the soule at conversion as it is written 1 Cor. 6.11 Such were some of you but ye are washed but ye are sanctified but ye are justified in the name of the Lord Jesus and by the spirit of our God Sometimes Regeneration is called our being in Christ as Rom. 8.1 There is no condemnation to them that are in Christ Jesus the believer is in Christ a member in his body a branch in this vine he is in Christ cloathed and wrapt and folded up in the robes of his righteousnesse Sometimes Regeneration is set out by Christs being in us as 2 Cor. 13.5 Know ye not that Christ is in you except ye be reprobates And John 17.23 I in them and thou in me the true believer liveth in Christ and Christ in him Christs being in us shewes his acting quickning strengthening and sanctifying of us and so it is said Rom. 8.18 If Christ be in you the body is dead because of sin and the spirit is life because of righteousnesse Sometimes regeneration is set out by being under grace as Rom. 8.14 to shew that the true believer doth not seek life in works of righteousnesse which he hath done but freely by grace through the redemption which is in Jesus Christ Again regeneration is set out by our being called into the fellowship of Jesus Christ our Lord. So 1 Cor. 1.9 God is faithfull by whom ye are called into the fellowship of his Son Jesus Christ our Lord. This shews that the true believer is called into fellowship with Jesus Christ in the Fathers love that the Father loveth them as he hath loved him John 17.23 and the true believer is called into fellowship with Jesus Christ in the annovnting of the Spirit though yet Christ is annointed with that oyle of gladness above his fellows Heb. 1. and the true believer is called into fellowship with Jesus Christ
in notions and opinions as others do in other opinions but we use to count it great uncharitableness to charge all of a judgement with that which some being of that judgement do hold but if all of that judgement were of this mind the Author should be of it for he holdeth universal redemption yet I hope he doth not rest there nor own or reject others as they hold or hold not with him in that point but the Author misrepresents others judgements as well as the udgement of those that are for general redemption Page 199. He tells us those that differ from those that are for general redemption do evidently contradict and deny unto them most clear certain and undeniable truths and all that which they say concerning conditional reprobation freewil falling away and the like as relating to the children of the first Covenant will find that from the Scriptures which will justifie it The Author is very confident and profuse in his accusation of the Anti-Arminians and too highly exalts their opinions that are for universal redemption as if they were the very Gospel calling their opinions most clear certain and undeniable truths but what are their opinions that are most clear and undeniable truths why he saith their opinions of conditional reprobation freewil falling away and the like as relating to the children of the first covenant Let us hear their opinions and first of conditional reprobation The Arminiuns opinion is that there is no absolute and irrevocable but only conditional decree of predestination to damnation or salvation and that the number of the elect and reprobate is not so certain but that is may be diminished or augmented and that the primary cause of the decree of reprobation not of its execution is the praeconsideration and praevision of sin and not the meer will and pleasure of God And is their opinion such a plain and most undeniable truth their doctrine is such that notwithstanding Gods decrees either to life or death there might either none have been saved or none damned And according to their doctrine the grace of election is made voyd for if it were not Gods free will and pleasure that was the primary cause of the reprobates reprobation and non-election but works foreseen then consequently it was not Gods free will and pleasure that was the cause of the elects election but their works foreseen and then fare well that discriminating grace and love of God from all eternity neverthelesse we still make sin the cause of damnation but Gods free pleasure the cause of Gods non-electing and passing men by in his eternal counsels resolving to leave them in their sins and to condemnation for their sins Concerning free will the Arminians hold that there is a sufficient universal grace derived upon all men by which they may believe and be saved if they will And is this most clear and evident in the Scripture no the contrary is evident in the Scripture Isa 53.1 John 6.44 45. John 12.38 39 40. Page 205. He saith that the flesh of Christ may be received and eaten either worthily or unworthily men not distinguishing between Christs living body and his crucified body The Author if he had pleased might in this case have considered of the old distinction of the Martyrs of eating and receiving panem demini and panem dominum of that which is the sign and sacrament and the thing it self no man but the true believer eats of the bread of life the Lord Jesus for hic edere est credere by eating is meant believing but he saith they do not distinguish between Christs living body and crucified body Alas the same body of Jesus Christ that was crucified is a living body for it was impossible for that holy one to see corruption and it is not the meer body of Jesus Christ considered as living or crucified that saveth us as Christ telleth us in that case it is the spirit that quickneth the flesh profiteth nothing Page 225. He saith Abraham was justified before God by that faith wrought out in Christ his head The Scripture telleth us that by Christs obedience we are made righteous and that we are justified by his blood but no where that we are justified by the faith that is wrought out in Christ we are justified by his righteousness imputed to us not by the faith that Christ had the Author seemeth all along to have many wide mistakes about the righteousness by which we are justified when the Scripture telleth us we are justified by the faith of Christ the meaning is that we are justified by Christ believed in not that we are justified by the faith which he had And so he saith in the same 225. page that faith considered as abiding in Christ and not in us is that which properly justâ—fieth the believer But Christ though in some sense he had faith that is to say he trusted in the father that he would carry him through the work of bearing our sins and that he would so accept of his bearing the chastisement of our peace that he would deliver us from going down to the pit because of the ransome that he paid and believed that he should see his seed that the pleasure of the Lord should prosper in his hands yet he had not such faith as in Scripture is called saving and justifying faith for he was no sinner that he received another for his righteousnes The Author leaving the simplicity of the Gospel runs in vain and unscriptural notions in those things Page 291. He saith that Christs Disciples were called the children of the bride-chamber and yet then had no higher knowledg of him then in his fle shly glory and perfection The place he mâ—aneth is Matth. 9.15 which holdeth forth no such thing but what a forrowing there should be in the Disciples when they were deprived of Christs bodily presence but that was not a depriving of them of that which the Author calleth the first Image but â—â—vay what fleshly glory and perfection was 〈◊〉 Christ that the Disciples should know Christ only in that Alas he had no fleshly glory and perfection his visage was marred more then any of the sons of men Isa 52. never was so glorious a person so obscured as he was insomuch that the people said is not this the Carpenters son his fleshly glory and perfection was so little that those which looked only at that could see no form nor comeliness in him wherefore they should desire him let the Author have better thoughts of the Disciples then that they followed Christ and left all for him only for his fleshly glory and perfection no they saw him with better eyes they saw him to be Jehovah their righteousness the only begotten son of God full of grace and truth Page 300. He maketh this the great sin of those in the first Image that they set up the sons Kingdom in their hearts in competition with and opposition to the fathers View the Scriptures
mysteries in the 13. Chapter of the first booke of his Institutions saith Quos oblectat speculandio intemperies minime placandos suscipio he would not goe about to please those who delight in speculations so as not to be wise to sobriety no more shal I after this short digression let us examine his doctrine concerning Christ Page 2. He maketh Christ to be the similitude of God that is Immanent and eternally abiding in himselfe and as so is unexposed to any creature discerning and page 3. saith in this communion is one with God and is God this is that which up and downe his booke he calls the higher Image the glory of the Father and the like and yet he saith Page 2. and elsewhere that Christ thus considered is not to be taken for the second person of the Trinity but for the witness that is borne by all three Now promising this that it hath beene the way of those that have broached false doctrine in all ages to hide and cloud their opinions with subtil distinctions I ask first how Christ is God but as he is the second person in the Trinity for he makes him God in this state and yet he saith doth not here consider him as the second person in the Trinity Secondly I ask how any witness of the Trinity is God it is somthing from God but is not God for then we shall make so many Gods as there are witnesses to use the Authors words from the Trinity one Michael Servetus was hammering out such notions about Christ But now our Author makes this higher Image Page 12. to be the personal appearance which all the three persons in the Trinity make in Christ and if so he must make Christ none of the three pervons in the Trinity but only with Servetus som appearance Image and Idea from the Trinity but to what purpose should I follow the Author in these his deepe speculations it suffices us to know that our blessed Redeemer is the fellow of the Lord of hosts God equal with the Father though he was found in fashion as a man and humbled himselfe unto death even the death of the Crosse Page 2. He saith Christ in a second sense is the Image of God that proceeds out of his mouth to tabernacle with the creature in a temporary ministration and he saith Page 4. that this is the witness of the second person of the Trinity Before he had made Christ in that first Image the personal appearance witness of the three persons of the Trinity and now tells us of a second Image wherein Christ is and is the witness but of one of the persons of the Trinity but we take Christ to be the second person in the Trinity and not only some witness from him and image that he exhibits to the creature and the Author makes this the state wherein the world have union and communion with Christ which state he by the operation of the third person in in the Trinity was perswaded to offer up and exchange for the higher Image and yet faith he was in the higher Image first such divers and strange doctrine we meet with in that hooke if he was first in the higher Image how could he offer up the lower Image to get into it The Author quotes for these three Images and witnesses of the Trinity the 1 John 5.7 There are three that beare record in Heaven the Father the Word and the holy Ghost and these three are one But I hope that place doth not say it was the witness of the Father to bring forth Christ in one Image and the witness of the word to bring forth Christ into another Image and the holy Ghosts witness to bring him into another but if we mind the eleventh verse of that Chapter we shall see what the record or witness is This is the record that God hath given to us eternall life and this life is in his Son that God hath chosen and appointed Christ and none other to be the Prince and the Saviour to give repentance unto Israel and forgiveness of sinnes neither is there life and salvation in any other and therefore the Apostle v. 10. chargeeth those that believe not this record of God concerning Christ that in him is righteousness and life and will not come to him that they may have life and be saved through him I say he there chargeth such with making God a Lyar by not believing the truth of the Record that the blessed Trinity beare in this behalf and so page 4. he quotes Rev. 1.8 he saith that Christ is there called he that is by way of distinction from himselfe considered as he that was in the witness of the Father and he that is to come in the witness of the holy Ghost This Scripture surely is not a little wrested for the foregoing verse speaketh of Christs second coming behold he cometh with clouds and every eye shall see him and I am Alpha and Omega which shewes the eternity of the Son of God which is which was which is to come the Almighty which is now set downe at the right hand of the Majestie on high which was found in fashion as a man and put to death in the flesh is to come the second time without sin to salvation the same Lord Jesus that after he had purged our sins by the sacrifice of himselfe was taken up to Heaven is to come againe Act. 1.11 Jude 14.15 So that this Scripture will no way serve his purpose nor beare his exposition besides his exposition will be very inconsistent with his owne judgment for he thinks Christ is now in the higher Image brought into it by the third person in the Trinity but if by Christ to come should be meant that Image and state Christ should not be yet in it but it were a thing yet to do Let us see whether a third Scripture which he quotes in many places will favour his judgement and that is Eph. 3.9 And to make all men see what is the fellowship of the Mystery which from the beginning of the world lay hid in God who created all things by Jesus Christ This place he supposeth holds forth the first and second Image in which the Trinity brought forth Christ let us therefore consider what is meant by this Mystery which from the beginning of the world lay hid in God and how God created all things in Jesus Christ The Apostle is there treating of the Gentiles being partakers of the promise in Christ by the Gospel and of his being imployed of God to preach among them that unsearchable riches of Christs love righteousness and grace and so to make more evident and plain what is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fellowship or dispensation of the Mystery which from the begining of the world lay hid in God which was that he would by Jesus Christ the seed of the woman break the serpents head and save his Elect among which there were not
only Jewes by nature but sinners of the Gentiles this mystery of salvation by Christ Jesus from the beginning of the world hath lain hid in God that though something of it was discovered to Adam Abraham Moses and the Prophets yet as v. 3.4 5. the mystery of Christ in other ages was not made knowne to the sons of men that is so fully and plainly as it is now revealed to the holy Apostles and Prophets by the spirit and so Colos 1.26.27 It s said this mystery hath been hid from ages and generations but now is made manifest to the Saints to whom God would make known what is the riches of the glory of this mystery that among the Gentiles Christ was Preached and believed to he the hope of glory so that this place is not meant of Christs being in the higher image the image of God in originall and substance as the Author would have it and for the other words that God created all things by Jesus Christ if we understand those words according to the 1 John that all things were made by the word so that without him was not any thing made that was made it will not make in the least for the Authors second image but this place I take rather to be meant of the new creation spoken of 2 Cor. 5.17 Eph. 2.24 that he saveth all his people Jewes or Gentiles and maketh them new creatures by Jesus but take it which way we will it is true that God created all things by Jesus Christ but I say I take it rather to be of the Spirituall creating and so saith the Apostle Paul Eph. 2.10 we are Gods workmanship created in Christ Jesus to good workes which God before ordained that we should walke in them Page 89. He saith that the death of Christ must not be confined to his offering up in the daies of his flesh but what he did then in a visible manner in mans nature he did from all eternity in an invisible manner in his Heavenly and mysticall state That place Heb. 9.27.28 will be against the Author do what he can for it tells us Christ was once offered that is but once he speakes exclusively and see Hebr. 7.27 that he did it at once and so Heb. 9.12 and saith v. 25. that Christ doth not offer himselfe often as the High-Priests of the law that offered often entring into the holy place every yeare with the blood of others and Heb. 10.10.11.12 By the which will we are sanctified through the offering of the body of Jesus Christ once for all that is to offer himselfe but once as a secrifice for our sins not like the High-Priests that stood daily Ministring and offering oftentimes the same sacrifice but this man after he had offered up one sacrifice for sins for ever sate down on the right hand of God and v. 14. for by one offering he hath perfected for ever them that are sanctified I know not how the holy Ghost could more plainly confute this Author then in these words I have set downe out of that Epistle doth this Author thinke that Christ from eternity was wounded for our transgressions was crucified and put to death in the flesh and his soule made an offering for sin was bruised and put to greife by Gods eternal decree and purpose he was thus to suffer for our sins in the body prepared him in the volume of Gods booke it was written of him that he should come thus to do the will of God in suffering for our sins the just for the unjust and in the daies of his flesh did suffer nothing but what God had appointed and afore determined but Christ never died and suffered for our sins untill he was made flesh and dwelt among us but I know what this Author means by Christs death that is to say his being broken and crucified to the lower image to goe up into the higher the image of God in originall and substance and thinketh this was from eternity and that we shall examine in its proper place The next thing we shall consider is what the Author saith Page 77. That they proclaime their short-sightedness into Christs fullness and rich grace I wonder who of us are not short-fighted herein as knowing but in part and seeing as thorough a glasse darkly 1 Cor. 13. That looke upon the Lord Jesus as an accidentall provision onely that God had in reserve in case of the entrance and coming in of sin and saith there was no other way whereby the creature could obtaine a sure safe incorruptible and immorall life but by faith in Jesus Christ who was from the begining the right object of faith to Angells and men if they would have received him on the seventh day before the coming in of sin This Author doth not very fairely lay downe the judgment of others in this business for they from whom he differeth in this matter doe hold that God from all eternity did purpose to save the elect by Christ and that fall of man did not make any change in God that he should do any thing upon it which he had not determined and purposed from al eternity to do which counsel of his stood firme and constant and the fall of man gives accasion to the Lord to shew what he eternally intended which was to mignifie his rich and free grace in saving his elect in such a wonderfull way of justice and mercy as by sending his onely begotten Son that we might live thorough him laying our iniquities upon him that by his stripes we might be healed but yet he that thus eternally intended to make Christs soule an offering for sin decreed the fall of Adam and to glorifie the riches of his mercy another way that considering Gods decree and eternall counsell it was impossible but Adam should fal and so it is a vain and frivolous question whether Christ should not have come if he had not fallen Servetus that we spoke of before O stander were of this opinion with this Author that Christ should have been incarnate whether Adam had fallen or no such entertainement unthankful men give to the glad tidings of the gospel that Christ came into the world to save siuners that instead of admiring the great inestimable love of God herein and coming to Jesus the Mediator of the new Covenant that they might have life dore about questions that instead I say of thankfulness for this great salvation and looking up to Christ this brazen serpent that they may be healed fall a disputing that this brazen serpent should have beene set up whether men had beene stung with the fiery serpents or no but instead of their speculation herein let us say with the Apostle 1 Tim. 1.15 this is a faithfull saying and worthy of all acceptation that Christ came into the world to save sinners which we had never been if we had not fallen for God made man righteous and Gal. 4.4.5 God sent his son made of a
simplicity of the gospel which is that Christ came into the world to save sinners that he by the appointment of God according to the Covenant between him and the Father as our surety performed the whole will of God in that body prepared him to purge away our sins by the sacrifice of himselfe and the principles upon which he acted were out of obedience to the Father and love to sinners to compass the blessed designe of God his glory and our eternall salvation Page 111. He goes about to shew what was the nature of that wrath from God that Christ was capable of undergoing which to make out he defineth the wrath of God thus saith he wrath as God is capable of exercising it consists in that posture of an enemy and face of displeasure wherewith he cloaths and armes himselfe in Christ the Mediator to Angels or men A strange definition of Gods wrath for if it were so that God is not capable of exercising wrath to Angels or men but as he cloaths and armes himselfe to do it through Christ then I say it will follow that God could not have reserved any of the Angels in chaines of darkness to the judgement of the great day nor could not have damned any of the sons and daughters of men if Jesus Christ had not been Mediator surely the Reader will wonder at this notion of the Authors and he doth not say that God doth exercise wrath in Christ or thorough Christ as if he had meant that God was the most provoked to wrath for slighting Christ and neglecting so great salvation and will execute the fiercenesse of his wrath upon those that trample under foot the blood of the Son of God but he saith that God is capable of exercising wrath no other way but as he cloaths and arms himself in the Mediator God is said to be angry and wrath when in his dealings with the creature he walks contrary to him and sets himself against him suppose it be eternal wrath then God dawns that creature and turneth him into hell and doth the Author think that God could not have done thus if Christ had never been a Mediator between God and us could not God have exercised wrath upon all of us that are the fallen sons of men and appointed us our portions in the dark nooks of hell without CHrist had been the Mediator and this Author will make Christ necessary to be the Mediator and Saviour upon this account that else God could not have exercised wrath upon any of the creatures But I pray how could Christ bear the wrath of God if that it be true that the Author saith that God is not capable of exercising wrath but in Christ the Mediator well we unthankful men instead of admiring the Lords free mercy in Christ whereby we are delivered from wrath to come who hath attoned God made peace and reconciled us to God we fall a disputing that God is not capable of exercising wrath but thorough Christ the Mediator but if it had not pleased the God of all grace to have sent his blessed Son to turne away his wrath from us and reconcile us to himself we should have seen to purpose and by lamentable experience that God could exerâ—ise wrath without Christ the Mediator CHAP. III. Shews that the highest attainments of the natural man come very far short of what this Author assignes to him and proves his misinterpreting abundance of Scripture about this matter AS this Author doth exceedingly debase Christ marring his visage who is altogether lovely often saying he had a fleshly mind and fleshly principles which were to be subdued in him so on the other hand he cries up the natural mans attainments far above that which any natural man ever arrives at and indeed takes the most of the Characters of a true Believer and claps them upon a natural man And so page 117. That Christ may be the received Lord and Christ in the heart and give a participation and fellowship with him in spirit by the power and presence of himself there either in his first or second appearance and all along he maketh the receiving of Christ in his first appearance only to be no saving state and yet he saith in this state Christ may be the received Lord and Christ in the heart and give the soul a participation and fellowship with himselfe in spirit But how plainly doth the Holy Ghost confute him John 1.12 That to as many as receive him to them gave he power to become the sons of God and Rom. 8.17 If sons then heirs heirs of God and coheirs with Jesus Christ So that wheresoever Christ becomes the received Lord and Christ in the heart eternal salvation at that very time is come to that soul forasmuch as he is made the child of God by faith in Jesus Christ or by receiving Christ which are all one as that 1 John 12. makes plain yea this Author saith that such a soule Christ gives a participation and fellowship with himselfe in spirit but then is not this soul in a safe and saving state for Christ to give a soul fellowship with himself in the fathers love to make him a sharer in his death blood and righteousness and spirit and he that is thus called into fellowship with Jesus Christ is surely in a saving state and by the way I would note this to the Reader that whereas now the Gospel is preached more then in former ages so that many places and poor souls that have sat in darkness see a great deal of light that way and men are told much of Christs being the way the truth and the life and are earnestly pressed and invited to receive Christ that they might have life it 's now one of the devils grand designs to make men believe that men may receive Christ and have fellowship union and communion with him and yet not be in a saveing state but be under the Covenant of works all this while thinking if this doctrine would take it would keep thousands from Christ therefore it concerneth us to way lay his designs and unmask him that transforms himself into an Angel of light that under pretence of carrying us higher would beguile us of the simplicity that is in Christ the sure way of life and salvation by receiving of Jesus Christ the Lord our righteousness and truly for ought I know this Author is the first that ever broacht this doctrine in print that a man might receive Jesus Christ and have fellowship with him in spirit and be made the righteousness of God in him and yet not be in a saving state for the Arminians never had the face to say it was not a saving state if they continued in it Let us examine the Scripture he quotes one is 1 Cor. 10. the beginning of that chap especially the fourth ver that the Jews did all eat of the same spirituall meate that was Manna our fathers did eate Manna in the wilderness that
Spirituall food the unbeleevers among them eat that food the true Beleevers eate the hidden Manna and lived for ever and it followeth that they all dranke of that Spirituall Rock that followed and that Rock was Christ but what is the meaning of it but that they drank all of the Rock that is Spoken of Exod. 17.9 which Moses smote and water came out that they might all drink which Rock was Christ that is a type of Christ the rock of ages who being for the transgressions of Gods people smitten and bruised by the Father from him cometh living waters springing up to eternal life so that this place holdeth forth this only that all the Jews did drink of the water of that Rock which was a type of Christ and this will not do him any service to make out his judgment Another Scripture he quotes is Jerem. 31.32 That my Covenant they brake though I was an husband to them that is I shewed a great deal of kindness to them and made a way thorough the Red Sea for them leading them thorough the deep as a horse in the wilderness that they should not stumble and notwithstanding all this they soone forgot his works and quickly turned aside out of the right way and walked contrary to him and provoked him with their iniquities and abominations and therefore God speaketh of a better Covenant that he maketh with the spiritual Israel that is to write his Laws in their hearts and put his fear into their hearts which they never had done for them who were the unbelievers among the Jewes neither did they receive Christ into their hearts as Lord and Christ which is the thing in question and Isai 63.8.9 10. which he quotes holds forth the same even the great deliverances that the God of salvations wrought for the children of Israel when he led them by the right hand of Moses with his glorious arme dividing the water before them to make himself an everlasting name but this place holdeth forth nothing of the Authors doctrine that they had all received Christ into their hearts to be their Lord and Christ Ezek. 16. He quotes often for these things because it s there said that when they lay in their blood God said unto them live and made them perfect through the comeliness put upon them which he saith was the comeliness and righteousness of Christ and yet they and God parted and he became their enemy But let us well weigh the 16. of Ezek. The Lord is there declaring what he had done for the people of Israel when they lay in their blood and as Exod. 1.14 Their lives were made bitter to them with hard bondage and then God heard their groaning and God had respect to them he heard their cry and knew their sorrows and so in this place of Ezekiel the low and helpless condition of the people of Israel is compared to a poor infant newly born but ver 14. God did so much for them that they prospered into a Kingdom they became a great and glorious Nation that the children of Israel were now growne to be like the sand of the Sea shore innumerable so that he saith ver 14. that their renown went forth among the Heathen for their beauty that is that the heathen took notice of their strength and glory and that God had done great things for them so that many of them sought to make league with them for they were perfect through the comeliness that he had put upon them he had given them glory above all the Kingdomes of the earth Statutes and Ordinances Lawes and righteous Judgments he had not dealt so with any Nation as he had done for them Now when we make use of these passages in this Chapter to hold forth regeneration Christs righteousness and such things then we must be careful of not overthrowing the true litteral sense of them and when we take it in a spiritual sense and so understand these things of the body of the Jewes then it is easily detected to be a wresting of the words to say all the Jewes had spititual life by Christ and had his righteousness and comeliness put upon them we have seen the meaning is otherwise but this we must understand that those things that are litterally spoken of the whole body of the Jewes are spiritually only to be applied to the people of God Jewes or Gentiles for many of this people of the Jewes were so far from having such an union with Christ and were so far from such a sanctification which he saith men have by union with Christ in the flesh that they were Idolaters Adulterers and their lives worse then the Heathen and whosoever shall read out this 16 Chap. of Ezek. shall see how wicked and ungodly this Nation of the Jews were They committed spiritual fornication they joyned themselves to idolatrous Nations verse 15. adorned the high places and Temples of their Idols ver 16. God had given them plenty of gold and silver and they made images and idols of it ver 18. and set his oyl and his incense that should have been used about his service used them about their Idols ver 18. and so he goeth on to shew the wickedness of this people and will this Author or any man upon second thoughts think that such men as these have union with Christ and have received him into their hearts as their Lord and Christ and have his comeliness and righteousness put upon them The Author goes on page 118. saith he It is evident then that upon such conditional termes as are comprehended in the tenour of the first Covenant Christ can and doth cause his own reception in the hearts and consciences of men and that there are inseparable benefits attending and accompanying this manner of reception or believing in Christ which is begotten and held but upon the wavering principles of the first Covenant The Author had laid down his judgement and quoted four Scriptures for it and not so much as tells us how he would argue from them which Scriptures we have taken the pains to weigh and finde that they do not prove any thing for his purpose and now without any more to do the Author tells us it is evident truly if he makes it no more evident then he hath don yet he wil fail mightily in his undertaking but what is it he hath made so evident why that Christ can and doth cause men to receive him upon the conditional terms of the first Covenant and what were the conditional terms of the first Covenant but do this and live and doth Christ bring men to believe in him and cast anchor in their storm upon his righteousness and blood upon the terms of the old Covenant Keep the Law and ye shall live no surely but upon the terms of the Covenant of Grace Believe and ye shall live come to Christ and ye shall have life But let us hear what benefits the soul hath that receives Christ in
to have new hearts should rather question whether they themselves be so sanctified and their hearts so really and actually changed as to have new hearts and spirits and when we come to examine this very thing we shall finde that it is not such an ordinarie thing to have the heart which by nature is so desperately wicked to be so really and actually changed though the life may be much changed yet the heart may be the same even like a painted Sepulchre beautiful without but within full of dead mens bones but for this he maketh use of 2 Pet. 2.20 of mens escaping the pollutions of the world through the knowledge of our Lord Jesus Christ who yet may be againe intangled in them But doth the Author know no difference between mens hearing of Christs calling for holinesse and departing from iniquity in the preaching of the Gospel that they do now leave their former prophaneness and pollutions hoping to get heaven or make themselves worthy of Christ by this their reformation I say is there no difference between this and the having of the heart really and actually changeed because Herod did many things and heard John Baptist gladly doth it therefore follow that he was so sanctified as to have his heart really and actually changed and purified Acts 15.9 the heart is purified only by true faith in Christ Jesus the life may be reformed by education by convictions of conscience and by a common head and notional knowledg of the Gospel and of our Lord and Saviour Jesus Christ yet I confess in a good sense the hearts of some natural men may be said to be changeed but it must be very warily understood Another place he quotes for this attainment of the matural man is Heb. 6. Those that tasted of the heavenly gift and yet might fall away c. What if these are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enlightened so was Balaam and others that I hope were never justified and sanctified by Christ we do not deny but that the natural man may have illumination what if they are said to have tasted of the heavenly gift and if this heavenly gift be Christ himselfe men may tast of Christ as Cooks do of their sauce which they spit out again men may come to try Religion and tast Christ and not having a pallat that savours the things of the spirit may not like him there is a great difference betweene the unbelievers tasting and the true believers experience what if they are said to be made partakers of the Holy Ghost that may be said of any man that is any way enlightened by the Holy Ghost and partakers of his common gifts only yea Bezaliel and Aholiab are said to be filled with the Spirit of God when yet it was but to enable them to devise cunning works in gold and in silver and in brasse Exod. 31.3.4 What if they tasted of the good Word of God I question not but a natural man may do so as Herod that heard John Baptist gladly which shewed he was affected with the word and tasted some sweetnesse in it And what if they tasted the powers of the world to come and have often been scared as Felix was Acts 24.25 when Paul reasoned of the Judgement to come Felix trembled and so may other natural men do but doth this Scripture say as the Author doth that they received Christ in their hearts as their Lord and Christ and were made the righteousnesse of God in him this is the thing that we deny any natural man attaines to but we grant they may tast of the heavenly gift and of the powers of the world to come as that place in the 6. Hebr. doth declare Page 134. he saith These in the first Image are righteous workers according to the Law in the most Gospel administration of it but at the bottome are still upon the tenure and account of debt What is the most Gospel like administration of the Law but Christs fulfilling of it for us and taking the Law now into his own hands and prescribing the obedience the Law requires as duty to him the Lord our righteousnesse so that there is a modification of the Law to the fallen estate of man that Christ now doth not propound the Law to us as a Covenant of works that we should seek righteousnesse to justifie us by the works of the Law but he himself is made of God unto us righteousnesse and his blood cleanseth us from all sin and now will have us obey the Law as he exhibits it to us in the way of the Gospel that we should now obey out of love thankfulnesse and obedience to our Redeemer and this is the Gospel and Christs administration of the Law but this Author tells us that all the bottome they are upon the account and tenure of debt and that they are but still under the first Covenant which is a meer contradiction for the obeying of the Law in the most Gospel like administration of it implyes a disclaiming our own righteousnesse and confidence in our owne obedience and obeying it upon Gospel principles even our love and duty to Christ that constraineth us to do his will and what is acceptable in his sight and I would ask the Author whether those that came into his higher image are not to obey the Law and if so surely he will say they must obey it in the most Gospel like administration of it and then the obedience of them both are alike the confounding of Law and Gospel doth a little hang in this Authors light Page 136. He saith This sort of men were incorporated with the true spiritual seed in every one of the seven Churches mentioned Revelations 2. 3. Chapters But I pray were the Laodiceans that were neither hot nor cold that said they had need of nothing and knew not they were miserable and poor and blind and naked did this frame of spirit shew them to be made the righteousnesse of God in Christ and to be sanctified in Christ Jesus which is the question under debate but do not these things rather shew the contrary and that they had but a name to be thus but were dead and without Christ and Philadelphia which was one of the seven Churches doth the Lord say there were any of that Church that were not in a saving state are any enemies to the Crosse of Christ detected in that Church let the Author read Revel 3.7 to 13. and then let him tell us how he cometh to know that there were such in that Church as were not true Saints and the spiritual seed I am sure he that is holy and true in his message to them saith no such thing findes no such fault with them as he doth with the rest of the Churches but truly whatsoever this Author saith it would have been well if all the members of all those Churches had been such as have Christ to be the Lord their righteousnesse and truly received Christ
him that was both God and man and therefore his blood is called Acts 20. the blood of God not that the divine nature could die but because he that shed his blood upon the Crosse was both God and man Again secondly the righteousnesse of Christ is called the righteousnesse of God because it is the righteousness God accepts for justification and hath appointed for the salvation and justification of his people and the onely righteousness that he imputeth to us when he justifieth us and thus it is said Rom. 10.3 that they being ignorant of Gods righteousnesse and going about to establish their owne righteousnesse have not submitted themselves to the righteousnesse of God that is to say they not knowing that Christs righteousness was the only righteousness that God would accept for the justification of a sinner they went about to establish their owne righteousnesse they thought their own obedience and righteousnesse would doe it and so never saw the shortness of their owne obedience to bring them unto life and therefore never submited to the righteousness of God never came to Christ that they might have life Thirdly Christs righteousness may be called Gods righteousness because Christs righteousnesse imputed to us declares Gods righteousnesse in justifying of us that he is just in it Rom. 3.29 Page 188. He saith that the Apostles meaning Rom. 7. when he saith the Law hath dominion over a man as long as he liveth is that the Law hath dominion over a man as long as he liveth unto Christ as his bridegroom husband under the first covenant are as it were his married wife Isaiah 54.1 bearing Children or becoming fruitfull unto Christ in that state But I wis his meaning is that the law hath dominion over a man that is hath power to curse us and condemn us so long as we live under it as a Covenant of workes for so here the Apostle is shewing the difference betweene a man that is united to Christ and one that is not united to Christ not the difference betweene a man that is united to Christ in the flesh and a man that is united to Christ in the higher image as this Author supposes and how plainly doth this Author contradict himselfe herein for page 118. he telleth us that those that are married to Christ and receive him according to the first covenant that they have the benefit of Christs legall righteousnesse by which he satisfied the Law so that he saith the law hath nothing to say against such but here he saith the Law hath dominion over such that is hath power to curse them and condemne them if the Author doth not plainly contradict himselfe in these two places let the reader judge and he goes on here to tel us that in this state men are married to Christ bear Children or become fruitfull unto him truly then our issue are not bastards when we are married to Christ beare children and are fruitfull to him surely Christ will for ever owne such to be his spouses and their Issue to be his but what Isa 54.1 will prove for him I know not neither is he pleased to tell us how he will argue from it but I am sure it will make against him for those that are there said now to beare and bring forth fruit are said in the 5. verse to have their Maker to be their husband and ver 8. God saith with everlasting kindnesse he will have mercy on them which surely is a saving state Page 189. He saith the fleshly seed of Israel were implanted into Christ so that by his righteousnesse and not by their owne they were made righteous and in him as in the first fruits the whole lumpe was rendred holy The elect among the children of Israel were so but we shall stay long enough before the Author can prove that all the fleshly seed of Israell were implanted into Christ and made righteous by his righteousness if they had they had surely been in a saving state will the Author never leave undervaluing the righteousness of Christ and saying that a man may be made righteous not in his owne righteousness but in the righteousness of Christ and yet not be in a saving state the worst I wish the Author is that he may be righteous in the righteousness of Christ which he hath lifted up his hand so high against in his booke that so he may finde mercy in that day when he must give an account of his booke and of all things he hath done in the body if the righteousness of Christ will not stand us in stead we perish for ever He is mistaken in Rom. 11. for by the first fruits there spoken of is not meant Christ but Abraham with whom God made such a gracious Govenant according to which the Jewes shall at last finde favour in Gods eyes who are beloved for that Fathers sake and therefore the Scripture often tells us that when the Jews provoked God he remembered the Govenant that he made with Abraham and did not forget the Covenant of their Fathers which he sware unto them Page 190. He applies 2 Colos 11. 13. verses to men in his first image that they are made partakers of all that is there spoken But we will try that the eleventh verse it is thus in whom also ye are circumcised with your circumcision made without hands in puting of the body of the sins of the flesh by the circumcision of Christ I do not a little marvell that he should apply this to men in the first image wherein there is no salvation for who doth the Apostle speak these of but of such as in the chapter before he calls Saints faithful verse 2. saith that they had faith in the Lord Jesus and love to all the Saints telleth them there was hope laid up for them in heaven verse 5. and second chap. 10. tells them they were compleat in Christ and were not such as these in a saving state to have true faith in the Lord Jesus and be compleat in him is not this a saving state And now the Apostle goeth on further to shew what these believers had received from Christ how your hearts were circumcised by the circumcision that Christ is the worker of which is no other but the true regeneration of the spirit and verse 13. saith how they were quickned together with Christ and all their trespasses forgiven them if to be thus be not a saving state I know not what is and let this Author have a care of misinterpreting Scripture in this manner wresting the Scriptures to make out his notions of his images and thus calling light darknesse calling true regeneration and the faith of Gods elect but common grace Page 191. He saith those that are in the first image have writ out in the fleshly table of their hearts a conformity to that image of God that shines forth in the flesh of Christ and this is their sanctification and there and page 192. he
left in the saints in this world to keep them low and vile in their own eyes to make them prize and value the blood of Christ which cleanseth them from all sin to keep them from going about to establish their owne righteousnesse to make them desire to be dissolved to be with Christ to imbitter the world to them to let them see their owne weakenesse and nothingnesse and in judgment to the world that they are oftentimes hardened and prejudiced against the wayes of God by the failings and spots of Gods children but they are saints for all this remainder of corruption and I doe believe a man in the Authors second Image may complaine of this as well as Paul and others But the Author goes on and saith as v. 19. that these in the first Image the good which they would doe that they doe not and the evill which they would not doe that they do Which surely is true of all Saints in this world they do not pray hear meditate live unto God as they desire and by the remainders of corruption are often hindered from doing the good which they would and surely were it not that it is so at present with the best saints that they cannot doe the good which they would they would be more holy and heavenly and spiritual and thankfull and sincere and active for God then they are if they could do the things which they would and again were it not that the saints are so that the evill which they would not that they doe there would not be that pride deadness earthliness in the saints that there is for they pray against their corruptions with strong crying and teares and had rather be freed from them then from any crosses and afflictions whatsoever thus we have examined whither Paul in the seventh of the Romans doth represent in his owne person a man that is in the Authors first image and nor in a saving state we see the contrary that Paul here doth personate the true saints and what is there said is true of all saints this side glory Page 207. He saith these are but after such a manner Christs house as is intimated Heb. 3.6 whose house are we if we hold fast the confidence and the rejoycing of the hope firme unto the end But this place proveth not that any are the house and of the family of Christ that yet do perish and miscarry for ever but quite contrary that none are his house and of his family but those that do hold fast the faith and endure to the end that this perseverance is an evidence of true grace as Christ said if you continue to the end then are ye my disciples indeed else you are my disciples but in shew so if you hold fast the confidence and faith which you professe to have in the Lord Jesus then you are Christs house indeed else you have but onely a name to live a name to be Christs house members and this Author must needs according to the tenour of his judgement make the confidence here spoken of to be but such as a man hath in the first image and he maketh the throwing it up and not the keeping of it to be the way to be saved Page 208. He saith This state is called in Scripture the first faith which may be departed from and prove a faith that failes I suppose the place of Scripture the Author meanes is 1 Tim. 5.12 the Apostle is there speaking of widdowes for the service of the Church to visit the sicke and the like and wisheth them not to chuse young women to that office for he saith when they have waxed wanton against Christ they will marry having damnation because they have forsaken their first faith there is no necessity that we should understand here by damnation eternall damnation but that they are to be faulted and condemned for going from their faith and promise to continue single for the service of the Church if we will understand it of faith in Christ then those that leave it did but seem to have it as in these parables one Evangelist saith from him shall be taken that which he hath the other Evangelist explaines it thus that which he seemeth to have so many men leave the faith sincerity holyness which they once seemed to have but however this place be understood it will make nothing for this Auther for they are said to have damnation because they left their first faith now if this first faith were the Authors first image yet he maketh not the leaving of this first image but the keeping it and siting downe in it to be mens damnation Page 209. He makes Christs second appearance spoken of 1 Tim. 6.14 to be the higher image that the first image is to be kept without spot unto But that appearing of Jesus Christ is his 2. coming when he shall come with 10000. of his saints to execute judgment upon all that are ungodly and take to him his great power and raign but it s the Authors way to make scripture bow downe to his image and so in the same page he makes the Angells calling to Jacob to let him go Gen. 32.26 that Angell to signifie the first Image which calls to be let goe because of the day breake of Christs second coming the higher Image he that shall thus expound Scripture may even say what he will and surely if the Author doth not quote these and most of the Scriptures he quotes meerly for illustration and to use Scripture phrase and not at all to prove what he is about he will be deeply guilty of that which the Apostles call wresting of the Scriptures Page 210. He saith these are said 1 Tim. 1.19 5.12 to have faith accompanied with a good conscience but such as may be lost and shipwrackt The words are these holding faith and a good conscience which some having put away concerning faith have made shipwrack Now what is the faith that Paul bids Timothy hold fast here not so much the grace of faith in his owne heart but it is the doctrine of faith as Paul saith of himself elsewhere I have fought a good fight I have kept the faith and so he would have Timothy against all opposers and this doctrine of faith he had said downe in ver 15. which was this that Christ came into the world to save sinners now Hymenus and Phyletus and such as had onely received a notionall knowledge of this doctrine had not received this truth in the love and power of it not having a good conscience and hearts brought to the obedience of Christ concerning this faith they made shipwrack God gave them up to strong delusions to believe a lie they fell into errors concerning the faith and waies of Christ and said the resurrection was past already and so overthrew the faith of some that were perswaded of the contrary before so that this place proveth not that men may have true faith in
works by the blood of Christ and so fitted againe for the service of the living God But where doth the Scripture say thus it s the Saints onely that have their hearts purified by faith the natural mans conscience is so far from being purged from dead works that all his works whatsoever he or others think of them yet in Gods esteem they are dead works because they come from him that is dead in trespasses and sinnes void of the life and spirit of Christ none of the living in Jerusalem and though he may have a name to live yet he is dead and his works dead works and whereas he saith a man in the first image is fitted again for the service of the living God then he must be a true believer no man is fitted for the service of the living God without he be a true believer for without faith its impossible to please God he must also be a spirituall worshipper for God is a spirit and will be worshipt in spirit and truth Page 329. He saith further of these in the first image that they feed mystically upon Christs flesh and drink his blood so as that they are nourished up in a way of righteousnesse like unto that of those young men 1 John 2.14 who were strong through the word of God thus dwelling and abiding in them whereby they had overcome the wicked one as to all fleshly impurity and filthinesse That the naturall man feeds mystically upon Christs flesh and blood we have disproved before and for those in John surely they were in a saving state they were strong surely not in themselves but in the Lord and the power of his might the word of God abided and dwelt in them if we take it for Christ they had him abiding in them and surely they that abide in Christ and have Christ abiding in them are true Saints if we take it as meant of the Gospel none have that word of Christ dwelling richly in them but Saints and they have overcome the wicked one conquered him through him that loved them this is peculiar to the true Saints and where the devill is truely overcome it s not onely as to the filthiness of the flesh but of the spirit also if the divell raigne in the heart he is not yet overcome Page 329. He saith these men in the first image and Christ are so knit together in this sort of marriage union that Christ and they make but one flesh one bread and one body so as all the glory beauty comelinesse and perfection which is Christ according to the flesh that is not incommunicable is Christ they have the righteousness of his naturall perfection whereby he fullfilled the law imputed to them for their justification in the sight of God and the indwelling life of it working in them inherent righteousnesse and sanctification I anwer none have marriage union with Christ but true believers and such as shall be saved for Christ the Heavenly bridegrome hateth puting away when Christ the fairest of ten thousand marrieth any of us Blackmoores he saith as Hosea 2.19 I will betroth thee unto me for ever yea I will betroth thee unto me in righteousness and in judgement and in loving kindnesse and in mercyes thus it s upon termes of meere grace and mercy and therefore this love knot neither the Law nor sin nor Satan can untye it to be the Bride the Lambs wife is a sure and certaine estate of salvation yea this Author tells us that there is such a neere union betweene Christ and men in this first image that they are one flesh one bread and one body if so then if they perish Christ must perish too or else if he live who is the head the body must live also can the head live when the body is taken from it I believe great men would be loth to try that experiment Christ personall is compleat in himselfe Christ mysticall is not compleat without the body and let the Author shew us where ever any oâ— the limbs and members of Christs body were cut off and throwne into hell and he tells us that they are justified and sanctified by Christ what lack they yet to bring them into a saving state there is union with Christ justification and sanctification who shall lay any thing to their charge God will not for as this Author confesses they are justified in the sight of God Christ will not for he hath died for them and the Author confesses that they and he are one flesh and one body and did ever any man hate his owne flesh but nourisheth and cherisheth it as the Lord the Church Ephes 5. The Law cannot for the Author confesses page 118. that the Law hath nothing to say against these men in the first Image here the poore sinner is acquitted by the Law and by the Judge of the Court who then can condemne him it s well this Author is not Judge in this matter Page 330. He quotes Zach. 11.10 And I took my staffe even beauty and cut it asunder that I might breake my Covenant which I had made with all the people But what is this to the purpose doth this prove that men may be one flesh one bread one body with Christ and yet perish this Covenant was a temporall Covenant which God is said to break when he did not so protect them and fight against their enemies and give them rest round about as he had done in times past and because this staffe which God breaks is called baauty therefore this Author will needs have it meant of Christs beauty and comlinesse being put upon their soules and that this was taken away and by breaking of the staffe bands to be meant the breaking of the marriage union between Christ and them as if all the Jews had a marriage union with Christ but ver 14. tells us what is meant by the staff called Bands Then I cut asuuder mine other staffe even Bands that I might break the brotherhood between Judah and Israel not break the marriage union betweene Christ and them but break the brotherhood between Judah and Israel Page 363. He saith Those in the higher image are cleansed from all filthinesse of the spirit as well as of the flesh which those in the first image come short of having had only a cleansing or washing away of the filth of the flesh But had not he said before that there was a heart work in these men and that they were begotten into Gods owne similitude and likenesse wherein man was at first created if so then they must in principle and measure be cleansed from filthinesse of spirit as well as of flesh for the law is spirituall as Paul teacheth us Romans 7. and reaches to the principles and thoughts and intents and holinesse of the heart thus cleaverly can the Author contradict himselfe when he pleaseth and so sometimes he telleth us they look only to be justified in the righteousnesse of Christ their head
and it may be in the same page tells us they go about to establish their own righteousness To conclude this Chapter after the Author hath so cryed up the attainments of men in his first image as we have seen when he hath affirmed them to be called out of the world Christ made their righteousnesse in a way of justification and told us how they are one flesh one body with Christ knit and married to Christ faithful walkers with Christ he tells us very fairly at last Page 361. That these are the devills subjects though he telleth us in that same page that they owne themselves in a professed subjection and conformity to the law of God that is to what is righteous holy and good in its nature and not onely as it is within themselves but as they are made righteous in another viz. Jesus Christ the righteous Truly we never thought the devill had such subjects but the Author could not this Gordian knot if he were set about it for if righteous in Christ in a way of justification and sanctified by his blood how are they the devills subjects nay the Author before had told us they were Christs subjects and a man at the same time cannot be Christs subject and the devils subject a man is translated from the power of darknesse when he is translated into the Kingdome of Christ Thus have we examined the Authors notions concerning men in his first image so full of contradiction to themselves and the truth Now to examine his doctrine about men in his higher image which he maketh a saving state shall be the work of the next Chapter CHAP. IV. Examines the Authors doctrine about his higher Image which he counts a saving state HE tels us Page 7. That this higher Image is the communion of the Holy Ghost 2 Cor. 13.14 which Paul wishes unto them after the grace they had shared in from Jesus Christ our Lord as the common salvation Jude 3. and as the fruit of the love of God the Father This shews the Author to be a Critick indeed as if a man might have the grace of our Lord Jesus Christ and yet be shut out for ever from the love of God the Father and the communion of the Holy Ghost but what is it to have the grace of our Lord Jesus Christ but to have the pardoning strengthning sanctifying quickning grace of the Lord Jesus and he that hath this to be sure hath the love of God he both loveth God and God loveth him and this communion of the Holy Ghost is an effect of the love of God and the grace of our Lord Jesus Christ who giveth the blessed Spirit to those who are partakers of his grace and righteousnesse to sanctifie them wholly comfort them lead them into all truth and seale them to the day of redemption and the common salvation spoken of Jude 3. which the Authour quotes is the grace of God which bringeth salvation to all true Believers Gentiles as well as Jews called there common because this righteousness of God which is by faith in Jesus Christ is upon all and unto all them that believe whether Jews or Gentiles for the same Lord is rich in mercy to justifie and save all that believe on him though they be not Jews by nature but sinners of the Gentiles in this respect is the grace and righteousness that is in Christ called common salvation and not that it is common to them that are eternally saved and to them that perish Page 58. He describes the higher Image to be a beholding of Gods very similitude open and bare faced But is this saving faith to be beholding Gods very similitude open and bare faced as the Authors phrase is Alas we can have no access to him as an absolute God with comfort and for salvation without relation to a Mediator sesus the surety of the better Testament John 14.6 No man commeth to the father but by him and he saveth them that come to God by him Hebr. 7.25 that is true saving faith not the seeing of Gods similitude open and bare faced but how much better doth the Apostle describe faith and saving grace 2 Cor. 4.6 where he calleth it Gods shining into our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ There is a very neere approach to God that the Saints shall have in glory and a glorious view of him in the beatifical vision in glory but that is not faith but glorification not here but hereafter as God told Moses Exod. 33. No man shall see my face and live But blessed be the Lord for ever that he puts us into the clift of the Rock the Lord Jesus and there we see his goodnesse passing before us and hear him proclaming his name the Lord the Lord God gratious and abundant in mercy and that by beleiving in Christ we are his children and that because we are thus his sons he sendeth the spirit of his son into our hearts whereby we can call him Abba Father this is unspeakable comfort to us in our present state that we thus know that we are now the sons of God though yet it doth not fully appear to us what we shall be but we know that when he shall appear even Jesus Christ the righteous that we shall be like him and see him as he is as 1 John 3.3 and however others pretend to see God in his very similitude open and bare faced we confess as 1 Cor. 13.12 that we now see but through a glass darkly though we yet expect at that day break of eternal brightness in Heaven to see face to face and know as we are known That which the Author saith of saving faith and the higher Image p. 75 76. we will grant taking it in a good sense and with this caution that what he there saith is improperly called the newbirth but rather glorification and that his expressions are too liable to mistakes but for quietness sake we will pass them by and come to Page 139. He saith these in the higher Image are under the ministery of Christs second appear ance wherein he doth not only appear a King of righteousness conveying a seed of righteousness answerable to that perfection commanded by the Law but also a King of peace conveying a seed of everlasting peace But the Author must know that where Christ is to any soul a King of righteousnesse he is also a King of peace The peace of God which passeth all understanding for its sweetness and comfort is an effect of Christs righteousness and so saith the Scripture Isaiah 30.17 the work of righteousness shall be peace to wit peace with God the effect of righteousness to wit Christs righteousness quietness and assurance for ever for as Rom. 5.1 being justified by faith that is by Christ and his righteousness believed in we have peace with God through our Lord Jesus Christ so that this is the difference
in his death and sufferings that he partakes of the benefit of that bloody sacrifice such a fellowship and share he hath in Christs sufferings that what Christ did in suffering for his sins is imputed to him by an act of the free arace of the Pather as if he himselfe had done it Again the believer is called into fellowship with Jesus in persecution that he suffers with him is despised with him and thus as the Apostle saith As Christ was so are we in this present World without form or comeliness of no reputation in the worlds account Sometimes Regeneration is set out by a planting into the likeness of Christs death Rom. 6.5 10 11. Christ in that he died he died unto sin once but in that he liveth he liveth unto God and we are planted into the likenesse of his death when as v. 11. we likewise are dead indeed unto sin and live unto God through Jesus Christ our Lord that as it follows v. 12. sin doth not reign in our mortal bodies that we should obey it in the lusts thereof Again sometimes Regeneration is set out by putting on the Lord Jâ—sus Christ as Rom. 13.14 Then it shewes how the true believer puts on the rigteousnesse of the Lord Jesus is willing to be uncloathed of the menstruous rags of his own righteousnesse that he may be cloathed upon with the righteousnesse of Christ Sometimes also it is set out in Scripture by comming unto Christ and taking his yoke upon us as Matth. 11. ult to shew us how the true believer is submitted and given up to Christ is his servant is under his voke under his rule and government is willing to be ruled and governed and commanded by Christ whose commandements are not grievous Sometimes Regeneration is set out by fleeing for refuge to lay hold upon the hope set before as in the Gospel so Heb. 6.18 to shew us that the true believer seeth his lost estate without Christ and fleeth unto Christ as a City of refuge from the Avenger of blood and whereas there is mercy and life and pardon and righteousnesse tendred to sinners in the Gospel and open proclamation that whosoever will may come and take of the water of life freely and sorgivenesse of sins grace and glory is preached in Christs name this soule hath laid hold upon this hope set before him accepted of this grace accepted of these terms of mercy and peaee and so layes down armes against Christ True Regeneration is a difficult thing and therefore there is great need of the Seal of the Spirit to satisfie us about the work of grace upon our hearts for there is a counterfeit faith and a counterfeit repentance there is both an acquired faith and an infused faith there is a believing that is only a work of a mans understanding and not the work of the Spirit Rom. 10.10 With the heart man believeth to righteousnesse It is not enough to assent with the understanding it s a marvellous difficult thing to find out the difference between that faith that is of a mans own making upon conviction and illumination and that faith that is wrought by the spirit of God by way of creation and infusion and therefore thousands in the world are everlastingly cheated and cousened in this matter But when a man comes to be outed of himself of self-righteousnesse and self-strength and self-wisedome and close with Christ in a word of grace in a free promise that is the work To rest in legal conviction to rest upon duties and qualifications to rest in amendment of life to rest in Notions and head-knowledge of Christ and free grace these are false rests but for the soul to be nothing and utterly lost in himselfe and to apply the blood and righteousness of Christ is a safe and saving state for this is the will of the Father that sent him That whosoever seeth the Son and believeth on him should not perish but have everlasting life CHAP. V. Treats of Justification and shews that whosoever is justified by Christs blood and made the righteousnesse of God in him is in a sasing state and shall never come into condemation THe Doctrine of Justification was well called by Luther the Doctrine of the standing or falling of the Church of God this Doctrine so necessary so precious hath this Author miserably mistaken Page 118. He tels us that men in his first image who are not yet in a sasing state have Christ for their righteousnesse in a way of Justification and page 119. tells us this Righteousnesse and Justification the world hath in common with true Believers This Doctrine of his is most dangerous and is most highly dishonourable unto Christ making the blood of the Covenant a common and vain thing that men may be made the righteousnesse of God in Christ and yet not be in a saving state which this Author doth in so many words affirm in that page before mentioned therefore let us treat a little of this blessed doctrine of Justification Justification is to be considered either as an immanent or a transient act in God in the first consideration it is a gracious purpose in God from all eternity not to deal with the Elect according to their sins but to absolve them and forgive them all their trespasses Justification considered as a transient act is Gods justifying and absolving the poor sinner in his own conscience and actually imputing Christs righteousnesse to him when he believeth in him that justifieth the ungodly none but those that are eternally saâ—ed are thus justified for men are not justified and unjustified again as this Author fancies Christ hath taken away the curse of the law from them Gal. 3.13 Now as 1 Cor. 15.46 The strength of sin is the Law the strength and power that sin hath to cast any man into hell is from the Law that the Law is broken and the Law is not satisfied but now Christ having for any man taken away the curse of the Law sinne hath no power to condemn that man it hath no strength and power to doe it for it hath its power from the Law and Christ hath satisfied that and is become the end of the Law for righteousnesse to every one that believeth Rom. 10.4 Who can lay any thing to the charge of those that are thus justified by Christ the Law cannot for Christ hath satisfied the Law and paid it the uttermost farthing yea God through the righteousnesse of Christ is a just God in being a Saviour of them that believe in Christ Christ the surety of the better Testament having paid the debt God is just in being the justifier of him that in Jesus Rom. 3.26 Just to deliver them from going down to the pit for whom Christ hath paid a ransome And so Rom. 5.10 For if when we were enemies we were reconciled to God by the blood of his Son much more being reconciled we shall be saved by his life by hum living and reigning in
God unto salvation 1 Pet. 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in a strong guard or garrison that the Devil can never take as he did Adams state by craft when the serpent beguiled Eve yea when Satan desires to have us that he may winnow us as wheat Christ prayes for us that our faith faile not but he that hath begun his good work in us to have our faith and hope in Christ will perform it to the day of Jesus Christ the righteousness of Christ is imputed to no man but by an act of the free grace of the Father and being so freely imputed its continuance is certain and for ever God by his mighty power keeps them from drawing back to perdition keeps them in a way of believing and preserves them to the heavenly Kingdome eternal life is freely given them by Christ and therefore they shall never perish neither shall any man be able to pluck thâ—â— out of his hands John 10.27 28. CHAP. VI. Treats more particularly of the Covenant of Works and the Covenant of Grace and the difference between them THe Author to make his Doctrine more taking up and down his Book would perswade the Reader that those that he saith are called Orthodox doe but seek their life and righteousnesse from the Covenant of Works and that we may be made the righteousnesse of God in Christ and yet be but under the covenant of works This we have touched before and here by the grace of God shall more particularly treat of First then Let us consider what the Law and Covenant of Works is It calls for full and perfect obedience on our part with promise on Gods part to give life thereupon and threatning death and damnation to him that disobeyes that the soule that sinneth it shall dye as Gal. 3.10 As many as are of the works of the Law are under the curse for it is written Cursed is every one that continueth not in every thing that is written in the Book of the Law to doe it which shewes us how the Law curses and condemnes all that are under it upon the least transgression and disobedience and therefore as the Apostle saith here being we have all sinned as many of us as are under the Law and not under grace are under the curse and if under the curse of the law then its false that the Author saith in many places of his Book that a man may have Christ made righteousnesse to him in a way of justification and yet be but under the law and covenant of works for a man cannot at the same time be both justified and be under the curse and we see whoever is under the covenant of works is under the curse and so consequently it is a mistake that the Author holds that such have Christ made righteousnesse to them in a way of justification According to the law and covenant of works the least sin damnes a man one vaine thought one idle word brings the vengeance of eternal fire every disobedience receiveth such a just recompence of reward therefore saith the Scripture Rom. 4.15 The Law worketh wrath for where no Law is there is no transgression no man under the covenant of works can be justified as this Author imagines for the law and covenant of works worketh wrath sets justice against us and makes all the world become guilty before God Rom. 3.19 No man is absolved under the covenant of works and hath remission of sins but all become guilty before God Hence also 2 Cor. 3. 6,9 the covenant of works is said to kill the Gospel only to make alive the covenant of works to be the ministration of condemnation the covenant of grace to be the ministration of righteousnesse and so Rom. 7.8 Without the law sin is dead hath no power to condemn us for the strength of sin is the law and Paul ver 11. saith by it to wit the law sin slew him Adam was the primus faederatus in the covenant of works the Lord Jesus the second Adam in the covenant of grace The first Adam was a common person in that covenant of works and stood in the room of all mankind he Broke the conditions of that covenant and there can be no renewal of that covenant of works no coming to life that way that covenant is broken and so all the world become guilty before God there is no receiving of Christ upon the terms of this covenant of works as this Author saies page 118. and in many other places and in the same page saith that we are made the righteousnesse of God in Christ upon the tenour of that covenant for we have seen that by the covenant of works we stand upon our own obedience not upon Christs we have our life in our own righteousnesse not in Christs it is by the Gospel the covenant of grace that any man comes to have Jesus Christ made of God unto him wisedom righteousness sanctification and redemption which Covenant of grace comes next to be explained This Covenant of grace whereof we now speak was made principally with Christ as the common person representing all the elect as the Covenant of works was made with Adam a common person representing all mankind and Christ Jesus is said Isa 49.8 to be given for a Covenant to the people the father and Christ having struck hands in that Covenant of grace and peace between them both Now this Covenant of grace is a blessed compact and agreement between the father and Christ Jesus that Christs soul should be made an offering for our sins that he should purge away our sins by the sacrifice of himself reconcile us to God by the blood of his Crosse and that God would be our God remember our sins no more accept us in him the beloved justifie us sanctifie us bestow upon us grace and glory and blesse us with all spiritual blessings in heavenly things in him this is that which we count to be the Covenant of grace and let this Author if he can shew that this is but the Covenant of works Our standing in the Covenant of works depended upon Adams obedience while he stood we stood when he fell we fell our standing in the Covenant of grace depends upon Christ that while he is righteous we are righteous that are found in him and so Christ tells us John 14.19 because I live ye shall live also he hath performed that commandement that he received of the father to lay down his life for his sheep and so God is reconciled for ever in the volumn of Gods book it is written of Christ that he should thus do the will of God in bedring the chastisement of our peace in the body prepared for him Heb. 10 Christ according to his agreement and Covenant with the father to purchase eternal life grace and glory for those whom he had given him did bear our sins in his own body upon the tree was delivered for our offences and rose again for our
born are transgressors from the womb and if leâ—t to our selves grow worse and worse revolt more and more and if what the Author saith were true then every man had power to keep himselfe from unbeliefe for to be sure that is one of the highest provocations for which God swears in his wrath men shall not enter into his rest And the Author here telleth us that men may keep themselves from such provocations and if they have power to keep themselves from unbelief then consequently they have power to believe then farewel the discriminating grace of God his making us to differ we know men have their Wil nots as wel as their Cannots there is both they will not and they cannot they want will and power there is both wilfulnesse and weaknesse such vile and miserable Creatures are we of our selves and let not the Author make our case better then is is let us have a care of Freewill Page 182. and 183. He saith men may have a feare of God to keep them from sinning against him and may have an experimental sense of the emptinesse of their good works to justifie them and yet neither be under the Law nor Believers and so it was with the Centurion who was neither under the Law nor a Believer until Peter came to him and this he speaks in reference to those that are usually called the Heathens But though the Heathen have such a light set up in their understandings according to which their consciences accuse them or excuse them yet where doth the Scripture say that the fear of God keeps them from sinning nay most of them have denied that there is a God that infinite first being of all things and then they could not through the fear of him be kept from sinning and the truth is no man but the true believer is truly kept from sinning through a true fear of God the fear of hell and wrath may be without a true fear of God the true feare of God is a peculiar benefit of the covenant of grace and how have the Heathens an experimental sense of the emptinesse of their good works to justifie them that know not of heaven or hell to come the businesse of justification before God and forgivenesse of sins is not in all their thoughts But let us come to the Centurion and try whether he were thus and whether he was neither acquainted with the Law nor was a Believer before Peter came to him and the tenth chapter of the Acts will resolve us in these things out of that Chapter we may gather that Cornelius was a Proselyte in his beliefe and Religion and so might be a true believer in Christ though he did not know that Christ was already come and therefore the Lord sent Peter to acquaint him with it and so ver 22. shewes us that this Cornelius was of good report among all the Jewes and the word which God sent unto the children of Israel preaching peace by Jesus Christ that word Peter told Cornelius he knew Acts 10.36 37. From all which it is plain that Cornelius was not to be reckoned among the Heathen and that he might be a believer in Christ before Peter câ—me to him he might believe in Christ as to come though he might not have light to believe that he was already come as he was taught afterwards by Peters Sermon Page 183. He saith Paul when he saith that he was alive once without the Law Rom. 7. shews that he lived in good conscience in such a state But when Paul saith he was alive without the law once his meaning is not that he was not acquainted with the Law that was written in Tables of stone but that he was not acquainted with the spirituality of the Law but only made an overly Exposition of it not knowing how the Law reached the thoughts and principles of the heart for otherwise Paul knew the Law and was no Heathen in that sense for he was an Hebrew of the Hebrewes a Jew by father and mother and circumcised the eighth day but it shewes how a man may have the outward knowledge of the Law and yet be without the inward and spiritual knowledge of it Page 197. He saith those that hold general redemption and their opposers that goe under the name of Orthodox doe both bear a true witnesse and a false one against another and both of them oppose and exclude upon divers grounds the true righteous seed that live by faith But they cannot be both in the right in that dispute either Christ did die for the whole race of mankind or he did not and either there is an election from all eternity of a certain number to grace and glory or there is not and so throughout that controversie so that I say they cannot be both in the right in these disputes Well but he saith they both oppose and exclude though upon divers grounds the true righteous feed that live by faith God forbid But if it be so is not the Author one of them for I am sure he holdeth general redemption as his book doth sufficiently witnesse and though those that hold universal redemption are surely mistaken in that yet it doth not follow that they and their opposers therein doe exclude the righteous seed that live by faith for most that hold universal redemption and those that oppose them agree in that to wit that he that truly believeth in Christ shall be saved and no other many who are mistaken about the extent of Christs death are yet sound in the Doctrine of Justification Page 198. He saith those that are for the general extent of Christs death finding the truth of their belief expressed in the Letter of the Gospel as indeed it is satisfie themselves in that and rest there thinking it sufficient to try and judge all men as they reject or own this literal knowledge of the Gospel I shall not mingle so many disputes together or else I might undertake to shew that general redemption is not expressed in the letter of the Gospel if by the letter the Author meanes the meaning and mind of the holy Ghost but that hath been sufficiently witnessed by the worthies of our times but yet this Author doth not doe well to charge all those of that judgement in general that they rest there and try or judge all men as they reject or own that Doctrine for though I have known some that have been so rigid yet it is not so with all there are those of that judgement that do not own all to be saints that believe general redemption neither do they disown others that differ from them in that point but notwithstanding their judgement in that particular they do own or disown men according to their faith in Christ and power of godliness neither do they as the Author saith rest there but hold the necessity of applying the blood of Christ and of a new birth though yet some of them may take up