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
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
by him in his own person imputed to him as he saith but now the Covenant of works and the Covenant of grace are so differing as we have already discovered that its impossible that a man can be justified upon the terms and tenour of the Covenant of grace and works too for what saith the Scripture Rom. 11.6 If it be by grace then it is no more of works otherwise grace is no more grace But if it be of works then it is no more grace otherwise work is no more work and to be justified by faith and to be justified by the Law and upon the tenour of the Covenant of works are everywhere in the Scripture rendered inconsistent I say not this as if I owned the Authors judgement in that particular as if what he calls being justified upon the tenour of the first Covenant were so indeed for there is no such thing but whosoever is justified by Christ is justified upon the terms of the Covenant of grace but to shew how the Author maketh a linsey-woosley businesse of it and falls into that mistake according to the tenour of his judgment that he would impose upon us to wit our looking for justification by the Covevenant of works whereas we look for our justification only upon the terms and tenour of the Covenant of grace and think the justification of the new Covenant so entire and perfect that we look for no justification upon the tenour of the Covenant of works to compleat it for as Paul told the Galatians if they were but circumcised to wit with a conceit to adde that to the righteousness of the new Covenant for their justification Christ should profit them nothing no though this Author insinuates that those that are called Orthodox are ignorant of the way of justification by the Covenant of grace yet they are not to seek for the knowledge of it nor do not distract mens faith as this Author doth to send them first to Christ for a justification upon the tearms and tenour of the Covenant of works and when they have got that to see that they are not safe there but then they must get a justification according to the Covenant of grace no they do not go about the bush thus but hold forth Christs righteousness and the Covenant of grace and mercy directing men to apply the blood of sprinkling to receive Christ to be their Priest to save them their King to rule them and their Prophet to teach them and then they have an Ancre for their soules both sure and stedfast CHAP. VII Takes a general View of the Authors Book HAving already particularly singled out some of the Authors Doctrine and examined it under several Chapters I shall now give the Reader a more miscellanious and general view of this Authors Doctrine And here we shall not oppose all that might be opposed but keep to the end which I propounded to my selfe to wit to deal with those passages in the Book that obscure the Gospel and are most likely to mislead or stumble-the unwary Reader Page 83. He saith Cain and Abel were both for a while worshippers and servants of God approaching to him by Sacrifice in testimony of their coming and relying upon the blood of Christ Cain without faith only by a life derived from Christ as he is head of the natural man and he hated Abel because he was in the higher Image But what Scripture saith Cain was a servant of God or had such a life from Christ as the Author speaks of though he offered sacrifice as well as Abel yet every one that offereth sacrifice is not presently the servant of God what though Cains mother said she had gotten a man from the Lord of him are all things that any mother may say in a sense of the wickedest child and though he offered sacrifice yet it doth not follow as the Author saith that he relyed upon the blood of Christ a man may doe a hundred times more then that and yet never rely upon the blood of Christ and if Cain did hate his brother Abel because he had true faith in Christ and so offered up a more acceptable sacrifice then he yet it doth not therefore follow that as the Author saith he was the servant of God and relyed upon the blood of Christ and was in the first image but rather the contrary that he was not thus for if he had owned and relyed upon the blood of Christ his sacrifice would have been accepted as well as Abels for it was by faith and relyance upon Christs blood that Abel offered a more acceptable sacrifice then Cain Page 175. He saith Christ brings us to eternal glory the same way he came to it himself who was made perfect by sufferings But we are brought to eternal glory by the righteousnesse of another imputed to us but so was not Christ we are brought to glory by Christs sufferings not by our own let us have a care of Sâ—â—â—ianism Page 175. He saith that every man may keep himself from such high provocations for which God swears in his wrath they shall never enter into his rest God can keep men from such high provocations and wilful resistance of him and his wayes but man cannot keep himselfe God can do it by his restraining grace but man cannot The way of man is not in himselfe it is not in man that walketh to direct his steps without Christ we can doe nothing and therefore David prayed that God would incline his heart to his testimonies and not to covetousnesse the very inclination of the heart in man to the wayes of the Lord is from the Lord not from our selves Truly I think even those that are Saints if the Lord had left them to themselves would have fallen into those high provocations and wilfull resistance and refusal of Christ which is the main thing for which he swears in his wrath that we shall not enter into his rest If Saints and such Saints as Noah David Peter and Solomon when left to themselves did fall so shamefully then what power is there in other men to keep themselves from the greatest sins David one of them saith Psal 73.22 So foolish was I and ignorant I was as a beast before thee These Saints that fell as they did would have backslided and revolted more even into all evil were it not that God kept them by his mighty power and plucked them as firebrands out of the fire let us not think every man hath power to keep himselfe from such high provocations and wilfull resistance of Christ and his grace but rather admire and be thankfull to him who is so rich in mercy as to keep any of us from the greatest transgression and transgressions for we who as the Scripture telleth us are not able to think a good thought of our selves are not able to keep our selves from the highest provocations what are we but an infinite and endlesse evil we goe astray as soon as we are
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
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
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