unto death and there is sin unto death and so forth That both the sin not unto death and the sin unto death are 1 Joh. 9. 16. 17 the sins of the Elect Believers They utterly mistake the meaning of the Apostle for all sin which is sin before God is manifested in the Scriptures to be sin unto death The soule that sinneth shall die saith the Prophet The reward of sin is death saith the Apostle But Ezech. 18. â— Rom. 6. 23 it is made cleer before that the elect after they were elected in Christ the holy and without blame before God in love which they cannot be if God seeth sin in them if they had the fulnes of sin in them 〈◊〉 God still which is alwayes loathsome blamefull and 〈◊〉 〈◊〉 to God The sin that iâ— not unto death is the sin of 〈◊〉 〈◊〉 transgression of the Law before men in the estâ—â—ation of men whose sin before God Christ hath taken away And the sin uâ—â—o death is the sin of reprobates and unbelievers whose sin is all unto death and alwayes sin before God Of the Law THe Law of God to man was for mans performance of righteousnes upon eternall penalty before God The failing wherof soreknown Christ undertooke to performe the Law of Christ to man is for performance of righteousnesse before men upon temporall penalty Of the Law remaining and the Law 〈◊〉 in Christ to the Elect. Because the Apostle of Christ saith Christ is the end of the Law Rom. 10 4 for righteousnes unto every man that believeth and that he againe saith couching Believers yee are no more under the Law but under grace Rom 6. 1â— Some collect from thence that the Law of God called the Law of nature and of workes given manifested to Adam in Paradice in the time of his innocency and power and the same Law expounded and manifested by Moses to the Church or people of God the Israelites in Mount Sinay called the Morall Law and also the Leviticall and ceremoniall Law And all Law of God for righteousnesse is ended in Christ to believers no Law for righteousnesse requiring performance by the Elect hath any thing to do with them nor they with the Law And some say that these words of the Apostle do not hold forth That Christ is the end of the Morall Law for righteousnes before God to Believers Believers are still under the command power and obligation oâ— the Morall Law for righteousnes before God that is to do the workes of righteousnes before God that onely the penalty and condemnation of the Morall Law for omission of doing the righteous workes of the Law and for their doings of unrighteousnes and sin against and contrary to the Morall Law is ended and taken away by Christ And that the ceremoniall Law the Levâ—câ—ll Rom. 6. Law and the Judiciall given or manifested by Moses 〈◊〉 people oâ— Church of the Israelites which â—â—d the Figure and relation to Christ to come in the flesh and his performances in the flesh and to that notion of people 〈◊〉 were only ended in Christ to believers unto which the words of the Apostle Christ iâ— the end of the Law for righteousnes to all Believers have the reference only say they Sol. But I take it both these have defection and error The former holding forth that all Law of God given to man for righteousnes is ended in Christ to all Believers which is only truth thus That all Law of God given to man for righteousnes before God in Gods sight righteousnesse is ended and fulfilled in Christ for the Elect For that was the matter of Christs undertaking for his Elect Believers I came saith Christ not to destroy the Law but to Mat. 5. 1â— fulfill it 〈◊〉 â—e said to Iohn Baptist wherâ— he refused mo 〈…〉 Mat. 3. 1â— to Baptize him as if hee should have said I have undertaken to fulfull all righteousnes of the Law before God for the Elect of God it behoveth mee so to do hinder not me therefore to Mal. 3. 1. do it in the lest let me be Baptised of thee Thou art the messenger I have sent And to that purpose the Apostle saith As by one mans Gal. 2. 2â— disobedience many were made sinners So by the obedience of one shall many be made righteous we are made righteous by Christ saith the Apostle Christ is our righteousnes all which is meant before God So that though there was a Law of God made to man that charged all men upon paine to do their workes in righteousnesse before God which they had power also given them to doe but by their own fault had lost it utterly yet the Christ of God having undertaken to pay the transgression of the same Law and to performe the full righteousnesse thereof before God for the Elect Believers God delivered up that Law binding the Elect to righteousnesse before God which now had no power to do the same and which his Christ had undertaken to do and had performed For the Elect Believers before God being therewith satisfied Isa 53. 12 as the Prophet speaketh yea God delivered that binging Law touching the Elect of God into the hand power disposition of his Christ the Mediator And therefore the Apostle saith Christ is the end of the Gal. 〈◊〉 19. Law for righteousnes to all believers And that Believers are not under the Law but under grace For there is no reason that when the Son hath paid the full debt the bond shall lie still against the principall Yet I take it that the Apostle did not intend in his words where he said Christ is the end of the Law for righteousnesse to all Believers That is the end of the Law for rightâ—ousnsse before God and also before men to all Believers God did not intend in his first giving of Law to men his own honour service and duty to himselfe only but also the mutuall service duty and good of men one to another as Christ plainly sheweth in his answer to the man that asked him which was the great Commandement in the Law Jesus said to him Thou shalt love the Lord thy God with all thine heart with all thy soule and with all thy minde This is the first and the great Commandement And the second is like unto this Thou shalt love thy neighbour as thy self Mat. 22. 37 38 39. On these two Commandements dependeth the whole Law and the Prophet And therfore Christ saith Let your light so shine before men Mat. 5. 16. Wee see God intended in his Law not onely duty to himselfe but also to men And that unto both upon penalty answerable and proportionable to the breach and offence of both as the Law speaketh Breach for breach Eye for Eye and Tooth for Tooth And although man in his now corrupt nature can doe neither of the duties of these great Commandements of the Law righteously before God in Gods sight and estimation Because
of the deeds of the Flesh in the Elect by power of the spirit in them And though the Law of Moses was added because of transgession servient to civilize and moralize by the reprobate and the Elect by the common corrupt Light Reason Knowledge and Understanding there is remaining to them both in their corrupt nature whereby they also do many things though fayling and corruptly and that according to that Law good in the estimation of men yet there is great difference betwixt these corrupted workes and doings of the Law of Moses wrought by the onely Power Light and Reason of Nature so remaining in man and the works and fruits of the spirit of Christ in the Elect of God which have received the spirit of adoption whereof by grace they are made the instruments of the spirit the branches of the Vine to beare forth the fruit of 〈◊〉 〈◊〉 as Love Joy Peace Gentlenesse Long-suffering Goodnesse 〈◊〉 Temperance and such like commanded in the Spirituall Law of God For the corrupt Power Light Reason of Nature bringeth forth love fained more or lesse Love to Friends to those that Love Mat. 5. 10 Rom. 12. 2 them But the spirit of Christ bringeth love without dissimulation love to enemies The corrupt light of nature brings forth faith that Joh. 14. 1 is such as drinke love from God but not in Christ But the spirit of Christ bringeth forth faith unfained faith in God and in love of 1 Tim. 1. 〈◊〉 Christ For mans power of believing can go no further then Adams in innocency know God but no other Eph. 14. 1. Therefore Christ said you believe in God believe also in Mee Certainely man hath corrupted power left him in his corrupt nature That hee can weakly and corruptly know the righteous Law Rom. 1. 19 and Commandement of God for that the Apostle saith what so ever is to be known of God is manifest in them for God hath shewed it unto them yea the Apostle saith they know the Law of God how that they which commit such things are worthy of death And man hath not onely power left by nature to know the just Law though weakly but also to believe God in the same That hee that doth it shall live and he that doth it not shall die yea also hee hath reason though corrupt to discerne to judge to pray to obey to repent to endeavour the same though all these weakely and corruptly Which of these powers of nature and duties of the Law did not Caine Ismael Esau Pharo Saul Ahab Baalam Balach and Judas doe exercise and use the Scribes and Parisees Heathens and Publicans did and doe the same yea the Divels themselves confesse God and his Christ They believe and tremble they pray Christ for many things this power of theirs conrupted Iam. 2. 19 Mat. 8. 31 nature remaineth to them all the power of mans nature corrupted remaineth to him And naturall man doth not of his power left these things onely outwardly but also inwardly and according to his corrupt heart termed conscience and therefore counteth it righteousnesse yea in some through morall helpes of Examples Education Teaching and Industry is exceeding Righteousnesse in the Estimation of men as Paul accounted those of himselfe advantageous righteousnesse righteousnesse that would doe him much good with God but Christ manifesting himselfe Phil. 3. 7 8 9 unto him hee then thought counted and judged them all to be losse and dunge for Christs sake for the excellent Knowledge of Christ for to injoy Christ And desired to be found in Christ not having his own righteousnesse which is of the Law but that which is through the Faith of Christ even the righteousnesse which is of God through Faith because that which is Christs imputed and accounted to man of grace is onely in estimation with God and nothing of mans own though never so seemly according to the Law and Commandement as his Faith and obedience repentance and all righteousnesse thereof Object Christ commandeth Let your light so shine before men that they seeing your good workes may glorifie your Father which is in Heaven Christ calleth their workes good workes that he exhorteth Mat. 5. 16. them to doe yea shining good workes before men such as whereby the Father in Heaven is or may be glorified as may bring glory before men to God surely Gods glory is in estimation with God as good and so these are good workes that cause and bring Gods glory even in Gods respect Answ Christ as God hath authority to exhort and command men what hee pleaseth in his corrupted state to do the righteous workes of the Law and Commandement God lost not of his Power by mans sinne though man lost of his own power that God had indowed him withall in his Creation by his sinning And man corrupted is still under the command and Law of God as hee is naturall and hath corrupt knowledge of the same and the righteousnesse thereof and corrupt power left him to indeavout or doe the worke of the Law and Command yet his knowledge and power being wholy corrupted leavened in every part by sinne for the Apostle saith A little leven leveneth the whole Iump all mans indeavours and woe therefore must needs be 1 Cor. 4. corrupted and leavened and so not good and righteous in the sight and estimation of good though never so seemly good in the sight and estimation of men God doth not approve of the same as good to his honour and glory being leavened with corruption and sinne which is loathsome and pollution to his Purenes Yet these workes may be good and to Gods glory in the corrupt sight estimation of men And that which Christ exhorteth unto is the good and righteous worke to Gods glory in the estimation of men Man doth not the worke that glorifieth God in Gods owne estimation nor can doe that Yet those which are Christs Elected of God doe the righteous and good workes of the Commandement in Christ and the same done of Christ is of grace is imputed and accounted to them whereby God hath great glory yea and is held forth in them and by them as hee pleaseth to make them the instruments of his Spirit then to elect to Gods glory Usefull Meditations and Resolutions THe Apostle saith Christ is all in all Col. 3. 11. I take it the meaning is all goodnesse righteousnesse holinesse to God all that pleaseth and is in acceptance to God for man And Christ is in all that are good righteous holy pleasing and acceptable to 2 Cor. 13. 5 God through him do yee not know that except Christ Jesus be in you yee are reprobates saith the Apostle And it is only in Christ in them that they are good righteous holy pleasing and accepted with God it is Christ and that which is Christs which is only in respect and esteem with God and nothing of our own as David saith my goodnes
not all men chosen and not chosen But if these men had not forgotten the Grammer rules they woould not have misconstrued the Scripture for the Grammer rule tels them The first person whether Singular or Plurall speaketh of himselfe yea the first person plurall although it speaketh of himselfe and others yet it speaketh of himselfe in particular with other particulars So Paul in the word Us sheweth that God elected him in Christ in particular in his particular notion before the world and the rest in his particular notion and discernment before the world For it was in Gods power to know particulars of the generalls as it was to know the generalls and is And the Apostle saith Rufus was chosen in the Lord speaking of Rom. 16. 12 him in particular as Paul intended to shew that God had chosen himselfe in particular and the rest in particular in his particular notion I wish all would consider this that uphold Universall Redemption and answer if they can modestly Is there any wise man that will give his whole Estate or the price thereof to purchase that inheritance which he knoweth he neither shall nor can ever gaine and have And is there any wise man that having laid out his whole estate to purchase an inheritance that will lose his purchased inheritance if he can keepe it and hold it Yet you say God the Father gave his onely begotten Sonne all that he had and the Sonne gave himselfe the inestimable price to purchase ransome and redeeme all of mankind for inheritance which he knew he neither should nor could gaine injoy and have for I think you will say God foreknew all And you say the Father gave all he had and the Son in obedience laid downe all and paid the purchase for all the inheritance and had power to have and enjoy all to keep and hold all and yet suffered the Adversarie to get the greatest part of his inheritance from him which he had paid so deare for to the utter ruine thereof and his own everlasting losse what dishonour what injury what folly what blasphemy what Robbery is this offered to the Father and the Son everliving just Almighty mercifull and most wise God The Apostle saith Christ gave himselfe to Redeem us from all iniquity Iam. 4. 8. Doubtlesse the Apostle intended this of all that he redeemed That he redeemed all that he redeemed from all iniquity for why should his grace pay the price of his redemption for one given him to redeeme and did redeeme more or to more benefit for one then for another all being redeemed from all iniquitie all shall be saved the iniquity of unbelief can hinder none Will to believe or believing cannot further the worke of Christs redemption For the Apostle saith It is not in him that willeth nor in him that runneth but in God that sheweth mercy Will to believe and believing wrought up in the Heart of Man by the Spirit of Christ doth onely witnesse the Redemption of Christ and the benefits thereof wrought by Christ of Mercy and Free-grace They do not perfect and finish the worke of Christs Redemption which hee himselfe hath perfected and finished and is onely able without the work and help of man A Catechisticall Dialogue usefull for the Propagation of the Gospell of JESUS CHRIST Question were not you in Adam the first Man that God Created Ans Yes I my selfe and all Mankinde were in Adam the first Man Quest Did not you and all Mankinde die and were dead in the first Adam by his transgressions Ans Yes I my selfe died and all Mankinde were dead in Adams transgression and became the Children of wrath So the Apostle saith in Adam all die by the offence of one death reigned Rom. 5. 17 18. through one And by the offence of one the fault came on all men to condemation And againe by Nature wee were all the children of Wrath as well as others Quest Are you and all Mankinde dead still in Adams transgressions as Adam and all were dead Ans For the Apostle saith as in Adam all died so in Christ shall all be made alive that is as all which were in Adam died 1 Cor. 15. 22. So all that are the chosen of God in Christ shall be made alive and saith Christ So God loved the World that hee gave his onely begotten Son that whosoever believeth in him shall not perish but have eternall Life Quest How do you know that you are chosen of God in Christ to be made alive in Christ Ans Because I believe in Christ for Christ saith Whosoever believeth in me shall not perish but have Eternall Life Hee shall be Joh. 3. 16. made alive saith the Apostle And Luke saith As many as were ordained to eternall Life that is chosen of God in Christ to eternall Acts 13. 48 Life Believed Quest How do you know that you believe in Christ as Christ intendeth Ans First I know that I believe in Christ as Christ intendeth Acts 15. 7 because I believe the whole Gospell of Jesus Christ which is the Gospell of Salvation through Jesus Christ Secondly the Spirit of Christ doth witnesse with my Soule and Rom. 8. 16. Heart unto me that I believe as Christ intendeth Quest Can you not know that you believe in Christ except the Spirit of Christ witnesse the same unto you Answ No For Faith is the fruit of the Spirit of Christ as the Rom 8. 9. Apostle saith Gal. 5. 22. And the same Apostle saith If any man hath not the spirit of Christ the same is not his nor consequently Rom. 8. 16. hath the witnesses that hee believeth as Christ intendeth for the Apostle saith It is the spirit that witnesseth Quest How do you know that you have the Spirit of Christ Answ By the fruits of the spirit which I have as Love Joy Gal. 5. 22. Peace Patience Gentlenesse Goodnesse Faith Righteousnesse Meekenesse and Temperance For as the good Tree doth witnesse the good fruit So Christ saith the good fruit doth witnesse the Mat. 12. 33 good Tree The Tree saith he is known by his Fruits Quest Can you not know that you have the Spirit of Christ by that one fruit of Faith except there be the rest of the fruits of the spirit withall Answ No for the Apostle saith Faith without workes is ae dead Faith that is if there be not with Faith the rest of the works and Fruits of the spirit my Faith doth not witnesse the Spirit of James 2. 17 Christ in mee nor that I believe as Christ intendeth to witnesse eternall Life in me Quest You say that you were dead in Adam and that you are made alive in Christ yea That in Christ you have that eternall Life which you lost in Adam Doe you believe and feele that you are quite free from that death which you had in Adams transgression that nothing thereof remaine yet to you in your selfe and that you
have now full possession of that Life purchased and procured by Christs love and performance in your self Ans I believe that I have full possession of that eternall Life in Christ which I lost in Adams transgression purchased and procured by Christs performance And therefore I do believe that I am quite freed and discharged from that Eternall Death which I had in Adams transgression through Christs performance But I finde and feele a resemblance and shadow of that corruption and death in my selfe which came by Adams and mine as one in Adam and the more because I finde not that my eternall Life in my selfe which is hid from me in Christ as the Apostle speaketh to the believing Colossians you are dead but your life Coloff 3. 3 is hid with Christ in God And it is to be observed that Christ saith who so believeth in Joh 6. 16 me shall not perish but shall have eternall Life He saith not doth not perish or die in present and hath in present eternall life but saith shall not perish and shall have eternall life For when this corruptible hath put on incorruption and this mortall hath put on immortality Then indeed saith the Apostle Death shall be swallowed up into victory And when Christ which is our Life shall appeare 1 Cot. 25 then shall yee appeare with him in glory then shall eternall Life appeare in your selves saith the Apostle Neither doth Coloff 3 4 the Apostle say as in Adam all die so in Christ are all made alive 1 Cor. 15. 22 But saith all shall be made alive when the appointed and fulnesse of time is come then shall all the chosen of God in Christ whose Life have been hid with Christ be made alive in themselves in manifestation As all died not in themselves in manifestation which were in Adam by nature untill the appointed time of their so being in manifestation So all live not in themselves in manifestation which are by Mercy and Grace chosen of God in Christ untill their appointed time so to live in themselves in manifestation Object All men in the World are said and seeme to live here in themselves and to die in themselves The same condition saith the Preacher falleth to all to the just and wicked to him that sweareth and to him that feareth an Oath Quest Is that Life which all men live here any part of that Life Eccleâ— 9. 2 3 which Christ purchased to the chosen of God in him which is as the Apostle saith yet hid with Christ in God to be manifest in themselves in the appointed and fulnesse of time Ans No that Life which all men are said and do seem now to live here in themselves is not any part of that eternall Life which Christ purchased by his performance and merit for the chosen of God in him For the children of wrath reprobate and forsaken ones of God are partakers of this Life And Christ was not given of God to purchase and merit any part of eternall Life nor any of the losse in Adam for them But onely for the chosen ones of God ordained to eternall Life before the World Quest From whence is this Life of Mankinde in generall when as all died in Adam Answ All died in Adam touching eternall Life and touching the good of temporall Life all this was lost in Adams transgression But temporall uncertaine Life to man at Gods Will by his sufferance and patience naked and void of all good accompanied with corruption and misery the shadow of Death remained still to Adam and all Mankinde in generall Adam being dead according to Gods Word when thou shalt eate thou shalt die had naked temporall Life Hee having sinned in present saw himselfe naked and was ashamed So that this Life of Mankinde is Adams naked Gen. 3. 7 Life in Death a dying Life Quest Did not Christ by his undertaking and performance take away from you and discharge you and all the chosen of God from the whole curse of the Law and sinne Is there remaining any part thereof yet to them in this their miserable corruption and Dying Life Answ Yes Christ by his undertaking and performance hath taken away and discharged me and all Gods chosen People from the curse of the Law and sinne So the Prophet affirmeth God Esay 53. 6 hath layed the iniquities of us all upon Him and the Apostle saith Rom. 8. 33 who shall lay any thing to the charge of Gods chosen It is God that justifieth being chosen of God wee are justified of God nothing can be laid to our charge Yet it is the Pleasure of God and his Will That this miserable corruption and dying Life in themselves before men should remaine to all Gods chosen People for a time as to the children of wrath to these to shew his wrath and make his power to be known and to the others to declare the riches of his glory prepared for them And no man ought to question Gods Will herein as the Apostle adviseth what saith Rom. 9. hee If God would to shew his wrath and make his power known Rom. 9. 22 suffer with long patience the Vessells of wrath prepared to destruction And that hee might declare the riches of his glory upon the vessells of mercy which hee hath prepared unto glory All this is done of God in wrath to the Vessels of wrath to shew his wrath and power and to the Vessels of mercy to declare his glory prepared forthem Quest Is not the corruption misery miserable and dying Life which remaine to Gods chosen People a part of the curse of Adams transgression not yet taken away of Christ Answ No it is no part of the curse for the Apostle saith Christ hath redeemed us from the curse being made a curse for us dying Gal. 3. 12 Life and Death it selfe is no part of the curse to Gods chosen People now being chosen of God but a blessing a good and a benefit to them we know saith the Apostle that all things work together for the best unto them that love God It is good for mee that I have Rom. 8. 28 Psal 119. been in trouble saith David The Apostle saith Our light affliction which is but for a moment causeth unto us a farre more excellent and an eternall weight of Glory Although the affections of the chosen 2 Cor. 4. 17 of God be heavy and grievous for the present as the Apostle saith yet they bring the quiet fruit of righteousnesse unto them that are thereby exercised and the Apostle Iohn saith Blessed are they which die in the Lord for they rest from their labours Death to them is advantagious And againe David saith of himselfe as one of Gods chosen yet in this miserable Life Thy Rod and thy Staffe they comfort me in the midest of my troubles thy comforts have refreshed Rev. 14. 13 my Soule and the Apostle saith of himselfe and the rest We
take his whole Debt of Christ for the poore Elect ones not able to pay a Farthing of that they ought him and yet to keepe them in Bonds still to require that Debt of them still which was fully paid and did acknowledge himselfe fully satisfied Men will abhorre that Man for an unjust oppressor That having a poore Man bound to pay him a great Debt utterly unable to pay any thing if his Friend have paid him all the Debt to the full will notwithstanding keepe the poore Mans Bond hold the poore Man bound still and require some or what hee lost of the poore man still to bee paid of him not able to pay any thing And how great is the dishonour and injury unto Christ the Wise Gracious and Mercifull Saviour Undertaker and Redeemer of his Elect Believers to charge him with regardlesnesse carelesnesse and indiscretion to undertake to pay and pay the whole Debt to God for the poore Elect Believers and not to make their peace not to take out their Bond and have them acquitted of the Debt satisfied but to leave them still in Bond The Debt still to be required of them not able to pay the least mite thereof When as Christ our gracious Undertaker saith by his Apostle Hee hath put out the Hand-writing of Ordinances that was against us Hee hath taken it out of the way and fastned it upon His Coloss 2. 14 Crosse And whereas they say the penalty of Transgression is taken away by Christ but the Law and Bond remaine still Whereby the Elect Believers are still bound to doe the Righteousnesse of the Morall Law before God That is I take it ambition without Law or Reason For as the Apostle saith when there is no Law there is no Rom. 5. 13 Sinne so when there is no penalty there is no Law no penalty no Law binding for it is the penalty that is the Bond of the Law It is the penalty that maketh the binding law No Man will take upon him to command without a power to punish the Delinquent and Transgression of his Commandement much lesse will the great and wise God doe so when as his power of penalty is gone If Christ have taken away the penalty for not doing the righteousnesse of the Law from Believers then Christ is the end of the Law for Righteousnesse before God to Believers although the Law for righteousnesse before Men remaine still to Believers in the Hand of the Mediatour the Man Jesus Christ The Prophet David saith A thousand yeares in thy Sight are as yesterdy when it is past and as a watch in the Night Psal 90. 4. FRom hence and other like Scriptures I collect That all times howsoever the same different to Men past present and future as present to God as Eternall And that all times so accounted of Man diverse are not onely present to God but also all Deeds and things in the World done and being in time diverse and different before Men in Gods Sight and to God wee present ab eterno For if all times past present and future in Mans account wee present to God before the World Then it must needs follow that all Deedes and things done and being in times by Mens account were present with God to God and before God ab Eterno before the World And also that the Will and Decrees of God unchangeable were Acts together of God before the World And this further the said Prophet David confirmeth in diverse places As the Lord in Heaven doth whatsoever hee pleases saith Psal 115. 3. hee what hee Pleaseth and Willeth hee doth in present Psal 135. 6. And againe Whatsoever the Lord pleased that did hee in Heaven in Earth in the Sea and all Deepes when hee pleased hee Willed and did it in present although not in manifestation to the creature till appointed and fulnesse of time And the Apostle saith As many as were Ordained to Eternall Acts 13. 48. Life believed which sheweth that Gods Ordination was of all and unto all things that hee pleased to bee after and before the World And also to confirme this The Apostle Paul saith Those that hee knew before them also hee Predestinated to bee made like to the Image of his Sonne And whom hee Predestinate them also hee called whom hee called them also Rom. 8. 29 30 hee Justified whom hee Justified them also hee Glorified when hee did Predestinate them which hee knew before saith the Apostle hee then called them justified them and also Glorified them in his owne Sight before Himselfe although not in manifestation to the Creatures untill appointed and fulnesse of Time Which also the comfortable Words of the Apostle to the Ephesians confirmeth Blessed bee GOD the Father of our Lord Jesus Christ which hath blessed us with all spirituall blessing in Heavenly things in Eph. 1. 3 4 5 6. Christ As hee hath chosen us in him before the Foundations of the World that wee should bee Holy and without blame before him in Love who hath predestinate us to bee adopted through Jesus Christ unto Himselfe according to the good pleasure of his Will To the praise of the glory of his Grace wherewith hee hath made us accepted in his Beloved The Apostle speaketh all the Acts of God to bee in the time perfectly past not in the time imperfectly past or to come and that to bee done before the Foundations of the World Hee hath blessed us Hee hath chosen us in Christ Hee hath predestinate us to bee adopted through Christ Hee hath made us accepted in his Beloved and these hath also noted to bee before the Foundation of the World The Apostle speaking of Iacob and Esau saith Yer the Children were borne that is before they were conceived Rom. 9. 11. by their Naturall Parents and when they had neither done Good nor Evill that is before Men for both Iacob and Esau had done evill before God in Adam as the Apostle saith By the Offence of one the Fault came on all Men Rom. 5. 18. to condemnation And Paul saith of himselfe Iacob and all the Elect wee were all by Nature that is the corruption of Nature by the first transgression the children of wrath and hatred as well as others Eph. 2. 3. And that saith the Apostle the purpose of God might remaine according to Election not by Workes but by him Rom. 9. 13. Malac. 1. 2. that calleth It is written I have loved Jacob and hated Esau God loved not Iacob before hee was borne for any works or good that God did see done of Iacob but of purpose according to the good pleasure of his Will manifested in his Election and the rest And God saith hee hated Esau before hee was borne that is left him still the child of wrath as hee was in the first Transgression To shew that hee is bound to none That hee hath Mercy on whom hee will and whom hee will hee hardneth that is Rom.